Confutation of the Rhemish Testament

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Fulke, William, 1538-1589.
Confutation of the Rhemish
Testament

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CONFUTATION

RHEMISH TESTAMENT.

BY WILLLIAM'FULKE, D.D.

INTRODUCTORY ESSAY ;

INCLUDING A

BIOGRAPHICAL NOTICE OF THE AUTHOR,

COMPLETE TOPICAL AND TEXTUAL INDEX.

NEW-YORK:

LEAVITT, LORD AND CO.

182 Broadway.
BOSTON : CROCICER AND BREWSTER,

47 Washington-street.

1834.

Entered according to the Act of Congress, in the year 1834, in the Clerk's office of
the District Court of the Southern District of New-York.

JOIIN H. TURKEY S STEREOTYPE.

PREFACE.

BY THE EDITOR.

Among " the signs of tlie times," few events more remarkable and
impressive can be cited than the republication by American Protestants,
M the original edition of the Rhemish Testament. When that volume was
iirst issued in 1582, it excited in Britain indescribable alarm. " It was
considered as a book of very dangerous tendency ; being designed to pro-
mote the errors, superstitions, and impurities of Popery." In the preface
to his " Defence of the English translations of the Bible, Fulke remarks —
" The adversaries of our Lord who ' willeth the holy scriptures to be searched,'
perceiving that they cannot prevail to bring in that darkness and ignorance
of God's most sacred word and will therein contained, whereby their blind
devotion, the daughter of ignorance, as they themselves profess, was wont
to make them rulers of the world, they also at last are become translators
of the New Testament into English. In whicli, they leave the pure fountain
of the original verity to follow the crooked stream of their barbarous Latin
translation, and which beside other manifest corruptions, is pestered with
many annotations both false and undutiful, by which they seek to infect
the minds of credulous readers with heretical and superstitious opinions."

Not one permanent settlement of Europeans, except in Mexico, then
existed on this Northern continent. Neither Popery nor Protestantism was
known to the aboriginal Indians. Now, the emissaries of Rome are
prowling about with all craftiness, and in all the agility and ferocity of the
" BeasV to which the Dragon of Hell gave " his power, seat, and great
authority." Revelation xiii. 2. That book which Protestants, two hundred
and fifty years ago, dreaded as the pestilential " smoke of the bottomless
pit," has been republished under the sanction of a:i offiripnt portion of
Reformed Christians, expressly that it may TESTIFY OF ITSELF. No
greater proof of the change which has taken place in reference to Popery,
between the days when the impious tyranny of Pope Gregory XIII. raged,
and the present era, when the no less insolent assumptions of Gregory XVI.
are so openly avowed, can possibly be cited, than these two facts ; that the
commentary by which it was confidently hoped " the bright and blissful
Reformation" would be obliterated, the modern Jesuits dare not print: and
that Protestants have published that volume, confident that no rellecting
citizen who reads the exhibition of the doctrines and practices of Romanism
by the Jesuits of Rheims, will ever become a Papist.

Notwithstanding this conviction, it is a duty to avail ours 'Ives of that
wisdom and erudition and piety, which have effectually demonstrated the
falsifications, ignorance, and wickedness of the Rliemists who so openly
perverted the word of God. At the period when the New Testament, so
called by the Jesuits of Rheims, appeared in 15S2, " it was the opinions

of the learned, that both the trnnshition and the notes ought to be answered
by the ablest pen that could be procured ; and no man in Britain was
thought so well quahiied lor the undertaking, as Thomas Cartwright. Lei-
cester, Queen Elizabeth's favourite, and Walsingham who was accounted
xhe very mouth and hand of the queen, made particular application to him,
and earnestly entreated him to engage in this important service for the
church of God. The ministers and scholars of London, Suffolk, and Cam-
bridge also combined their aflectionate and pressing invitations. Thus
encouraged, he laboured with all diligence during nearly four years, when
Archbishop Whitgift, who was called the Pope of Lambeth, authoritatively
forbade him to proceed any further in the work !"

In consequence of this arbitrary display of antichristian intolerance and
ecclesiastical despotism, Fulke, a very intimate friend of Cartwright, and
a determined adversar}' to the modern Babylon, commenced the arduous
task. He died almost immediately after he had completed his design ; and
although it was finished in 1589, yet twenty-eight years elapsed before the
volume appeared from the press. Such was the manifest preference for
Popery among those who directed the governmental affairs, during the
Utter part of ihe reign of Elizabeth, and the first years of James I., that a
license for printing the confutations of the Rhemish Testament by Fulke
and Cartwright, could not be obtained. To that noble friend of civil and
religious liberty, Archbishop Abbot, are the world indebted for the dissemi-
nation of the two most instructive and convincing works which have ever
been published in the English language respecting the Papal controversy.

Before we analyze the ensuing " Confutation of the Rhemish Testament,"
it may gratify the student to know something of the author. The follow-
ing concise biographical narrative has been compiled 'from Brook's Lives,
Middleton's Biographia Evangelica, and Brook's History of Religious
Liberty, which contain the most minute and authentic account extant.

William Fulke was born in London, but in what year is not known. He
was chosen fellow of John's college, Cambridge, in 1564; and as he was
so resolute and daring a Protestant, he must have been too young to have
atracted notice during the reign of Queen Mary, a " woman literally drunk
with the blood of the saints,, and with the blood of the martyrs of Jesus."
Revelation xvii. 6. In compliance with paternal desire, he dedicated some
time to the acquisition of jurisprudence. But disgusted with that profes-
sion, he resumed studies more congenial to his own inclination ; upon
which liis father was so ofTinided, that be withdrew from him necessary
support. Fulke, however, persevered ; and became so celebrated in the
university for his mental endowments and superior scholarship in the
various departments of learning, that he attained his fellowship without
any adventitious patronage, by the mere force of his eminent claims in
literature.

As a preacher, he became extensively known in the year 1565, in con-
sequence of his uncompromising and bold remonstrances against the Popish
habits and ceremonies incorporated with the ecclesiastical establishment.
For this dislike and contempt of the Babylonish vestments which the priests
wore, " Bomish rags," as they were then disdainfully denomiuated, he

PREFACE. 3

suffered considerable persecution, and finally was expelled from his college.
He continued however to reside in Cambridge, and supported himself by
the delivery of public lectures. Strype's Parker. 197, 280. Middleton' s
Biographia. Vol. 2. page 262.

Notwithstanding this ungodly oppression exercised toward him, he
speedily obtained a reputation so distinguished and honourable, that in
1569, he would have been elected master of the college in which he
held his fellowship, had not Archbishop Parker directly interposed his
authority, and hindered the election. As a compensation for this obstruc-
tion to his usefulness, the Earl of Leicester, who witli all his faults was the
inflexible friend of those ministers who were stanch Protestants, and
inclined to Puritanism, received him into his house, and appointed Fulke
his domestic chaplain. But in consequence of the persecutions which he
was called to endure, and some odious charges which were alleged against
him by his malignant competitors, he resigned his fellowship. The in-
quiry into the truth of the imputations cast upon him having proved that
the whole tale was merely a groundless calumny, fabricated through envy,
his college, immediately re-elected him to his former endowment.

In the year 1573, Fulke was chosen master of Pembroke Hall, and
Margaret Professor of Divinity, in the University of Cambridge ; from
which latter office, his friend Thomas Carlwright had been ejected by the
wicked artifices and oppression of the semi-Popish prelates, who dreaded
his influence and unbounded popularity. Notwithstanding Cartwright's
illegal expulsion from his lecture and fellowship, the sameness of their duties,
with their congeniality of character, temper, theological opinions, and detes-
tation of the Romish idolatry, cemented Fulke and Cartwright in the most
harmonious intimacy and brotherhood. Fulke was greatly instrumental in
persuading Cartwright to accede to the solicitations which were made to him
for his answer to the Rhemish Testaments : " but when he found that by
the tyrannical prohibition of Archbishop Whitgift, Cartwright was forbidden
to proceed, he undertook to answer it himself. This work was entitled
"yl Confutation of the Rhemish Testament;'''' in which he gave notice
that the reader might some time be favoured with a more complete answer
from Cartwright. That which occasioned the publication of the Rhemish
Testament was as follows. — " The English Papists in the seminary at
Rheims perceiving, as Fuller quaintly observes, that they could no longer
blindfold the laity from the scriptures, resolved to fit them with false spec-
tacles ; and set forth the Rhemish translation in opposition to the Protestant
versions." Piercers Vindication. Page 103. " Fulke undertook, and suc-
cessfully accomplished an entire refutation of the Popish version and commen-
tary. The late James Hervey passed a very just encomium on this noble
performance. He styles it, " a valuable piece of ancient controversy and
criticism, full of sound divinity, weighty arguments, and important observa-
tions. Would the young student be taught to discover the very sinews of
Popery, and be enabled to give an efiectual blow to that complication of
error ; I know scarcely a treatise better calculated for that purpose."
Topladyh Historic Proof. Vol. 2. Pages 196, 197.
Jn the year 1582, Fulke, Goad, and several other ministers were engaged

in a public disputation with some Papists, among whom was that Master-
Jesuit Campion. This emissary of Rome, with others, was appointed by
the Pope, expressly to murder Queen Elizabeth, and to subvert the Pro-
testant government. Tliey were eventually apprehended, and besides the
gross idolatries and other corruptions of Romanism, they maintained that
the Pope possessed authority over the queen, and as she was lawfully
deposed by the Pope, they were justified in endeavouring to excite rebel-
lion. For tills treason, Campion and his traitorous associates were
condemned to death. Du Sloulbi's Vindication of Protestantism,
Page 198.

Although Fulke held a prominent station in the university of Cam-
bridge, and among the theologians of that spirit-stirring age of profound
inquiry, yet his opinions of the ecclesiastical state establishment, and
of the necessity of conforming to its claims, were very puritanical. In
his " Petition of Prelates examined,'''' page 15, he thus delivers his Judg-
ment, which proves that in his views of the evangelical ceremonies and
discipline, he was substantially consonant with Cartwright. " In the scrip-
ture a bisl)op and elder is of one order and authority. There ought to be
in every church or congregation an eldership, which ought to have the
hearing, examination, and determination of all matters pertaining to the
discipline and government of that congregation. Many speak of the sign
of the cross, but they speak beside the book of God ; and therefore their
reasons should be rejected. For men must not compare or join the cross
with the king's stamp ; for he appointed no such thing whereby his
servants mi.^ht be known, but only baptism." Zion's Plea. Page 99.

Ai"tcr a life of great usefulness and labour in the church of God, this
eminent servant of Christ was released from his warfare, August, 1589.
He was interred in the clmrch at Kedington, of which he was minister.
The religious character of Fulke may easily be ascertained from the first
clause of his last will and testament. " I commend my soul into the hands
of Almighty God my Saviour and Redeemer, yielding most humble and
hearty thanks unto his majesty for all his mercies bestowed upon me, most
vile and unworthy wretch, but especially for his mercy showed unto me in
Jesus Christ, in whom I believe to have remission of my sins, and to be
justified by his blood, ^ly body f commit to the earth, whence it was
taken, in steadfast hope of a glorious resurrection unto life everlasting,
through the mercy and merits of the same Lord Jesus Christ."

The greater part of Fiilkn's writings arc volumes against the Papists.
Some of them were only of temporary reference. But his, " Defence of the
translation of the Holy Scriptjires in English,^'' should be republished.
It contains not only the marrow of the Popish controversy, and a vast fund
of profound biblical criticism, but it is replete with the most important
literary and historical intelligence respecting the period of the Reformation.
" The Confutation of the Rhemish Testament" richly deserves all the
eulogy appended to it by Ilervey, the celebrated author of the meditations.
It is full of critical erudition, sound theology, historical facts, and irresistible
arguments.

In modern times, and according to the aspect of the present controversy

with the Romanists ; the grand points which the Jesuits urge in defence of
Popery are connected with the antiquity of tiie Papal claims, the uniform
consent of all ages to those assumptions, and the universal testimony of the
early fathers in corroboration of the more recent assertions of the un-
changeablcness and infallibility which they say ever have characterized the
dogmas, rites, and practices enforced by the triple crowned Pontiff of
Rome, No one of all the " strong delusions" with which the " all deceiva-
bleness of unrighteousness" is maintained, is more imposing in its lofty
pretensions, more bewildering to those who are not versed in " the working
of Satan," and whose opportunities of research have not been sufficient to
draw truth from the fountains of knowledge, and more pernicious as it
regards the direful bondage in which it cliains those deluded votaries who
become entangled in the net and labyrinth of this " mystery of iniquity,"
than the Roman claim of priority, antiquity, and universality.

The boasted principle of antiquity among the Romanists is tlie grand
incentive to all their indignation, whenever their ungodly system is assailed.
During a recent public disputation, the Papists became so audaciously
obstreperous, that all the order and comfort of the meeting were destroyed.
Inquiry was afterward made of an avowed Romanist in a respectable con-
dition of life ; " what is the reason of the different behaviour among the
Protestants and Papists at religious discussions when the relative authority
of their respective systems is canvassed 1 We sit as quiet as children vvlien
your priests pour forth their malignity, falsehoods, and calumny respecting
the Reformers or the modern champions of our faith ; but whenever a Pro-
testant stands up to portray the character and acts of' the 3Ian of Sin, and
the Mother of Harlots ;'' instantly the Papists are in a commotion and
uproar as if Bedlam at once had let loose all its pitiable tenants in the midst
of the Assembly, What is the cause of this astonishing contradiction 1"
The Papist very candidly replied — " You Protestants have no right to say
a word against our church. We are the ancient and the only true religion,
and you upstart heretics ought to be hindered from slandering our holy
religion ; and if we had it in our power, we would soon silence you !" This
was as honest and true an avowal, as it was malignant and characteristic
of the Popish temper and desires.

One of the most insidious wiles of the annotations to the Rhemish Tes-
tament is this : they constantly and chiefly aim to convince the reader that
Romanism in all its parts is derived from the Lord Jesus Christ and his
apostles. To sustain tliis position, there is a continual parade of pretended
citations from the writings of the primitive authors in the Christian church ;
all of whom are adduced as witnesses to demonstrate, that in every age
from the apostolic era, the cardinal doctrines, rites, and practices of the
Papacy were the general and authoritative opposition of Christianity : that
the Lord himself conferred upon Peter alone, as his earthly vicegerent, the
uncontrolled supremacy of the church militant, and also invested him with
the godlike attribute of infallibility ; and that the apostle Peter was directed
by Christ to delegate the same mysterious power and jurisdiction to his
successors, the Popes of Rome throughout all ages. To corroborate this
usurped claim, a large number of the most ingenious and corrupt partizans

of the Papacy were long and successively employed to forge public trea-
ties, and acts of councils, and decretal epistles, with similar records. From
these they pretended to demonstrate that in the apostolic age, and from
that period during ten centuries, without interruption, the Popes had always
been clothed with the same supreme spiritual majesty, as that in which they
were decorated during the dark ages. With most ostentatious triumph,
these fictitious writings were adduced ; and esj^ecially the fabricated pro-
ceedings and decisions and canons of a suppositious council which never
existed, but which was reported to have been held during the fourth century,
tended in a high degree to enrich and aggrandize the Papal Hierarchy.
Fnlke on Revelation, xvii. 4. Indescribable mischiefs have resulted from
the deceptions thus practised by the Papal writers, and from this system
of turpitude which they had consecrated. They not only forged legendary
tales and constitutions, laws and canons, in the name of the apostles, dis-
ciples, martyrs, and their immediate successors of the earliest Christian
antiquity ; but as far as was necessary to sanction their traditions, idola-
trous rites, and impure and dissolute lives ; they also cancelled, mutilated,
altered and vitiated the various works of the earlier Christian writers, the
copies of which they pretended to issue from the dark recesses of their mo-
nasteries. Hence, one of the most evil effects of their treachery is tliis ; it
is often extremely difficult, and sometimes totally impossible to decide
what is genuine unadulterated truth, and to distinguish it from the spurious
Monkish fables.

Conscious of the facility with which the unlettered portion of the people
may be puzzled by a parade of quotations from a century of autliors, and
by references to half a thousand more ; the Roman controvertists have
always resorted to this subterfuge to ensnare their victims. Not less con-
vinced of the fruitless toil in exploring the antiquated and musty volumes
which have experienced the metamorpiiosis wrought by those forgers and
counterfeiters in the literary productions of tiiem who published their
writings, fifteen, sixteen, and seventeen hundreds of years ago ; their works
are glutted with simulated extracts from tiie most renowned and estimated
cham|)ions of the gospel ; especially those who lived prior to the days of
the Emperor Theodosius ; expressly to turn off Protestants from the real
topics in controversy. Nothing is more easy to a book compiler than this
summary method of enforcing conviction, not by the power of argument or
an array of facts, but by a deceitful reference to non-existent authorities, to
whicli an opponent may not have access, and the searcli after which,
he is previously apprized will repay him neither for his labour nor
time.

None of the Papists or of their allies scarcely ever resort to the gospel
for a sanction to tiieir doctrines — and for a plain reason — neither Popery
in its unrestricted demands, nor any modification of it however attenuated,
derives any sanction from tiie oracles of God. Consequently, while it is
factitiously based upon that foundation, it is discovered tliat the airv edi-
fice rocks to its centre ; and the dissembling castle-builders are obliged to
support their tottering superstructure, by collecting every species of mate^
rials out of which they may be able to raise a buttress to prop up the falling

Babylon. They abandon thoicfore, Peter, Paul, James, John, Matthew,
Jude, Mark, and Luke ; and summon as witnesses, Tertullian, Cyprian,
Eusebius, Jeron)e, Chrysostoni, Augustin, NazianzxMi, Ambrose, &-c. ; all of
whom in diflerent proportions were muddled in their judgments, and infected
with the tendency to that grand apostacy of whicli Paul had prophesied,
2 Thessalonians 2 ; and which by the concuss-ion of the Roman empire was
rapidly attaining its full evolution.

The translation and notes by the Jesuits of Rheims, commonly called the
Rhemish Testament, are a perfect specimen of the diversified corruptions
and falsifications with which the Roman controvertists attempt to per[)lex
and confound the weak and the uninformed. Probably one half of the
annotations are quotations from nearly two hundred diflerent authors;
whose works are extremely rare, and of course totally inaccessible to the
incalculable majority of readers — and even could they be examined, the
time necessary for an accurate research would preclude nine stud^-nts out
of ten, from such a laborious and unprofitable investigation. Nevertheless
if the factors of the man of sin promulge " lying wonders," and if " that
wicked" disseminate " the lie," Christians must in duty publish the truth,
as an antidote to their soul destroying fallacies. Fulke and Cartwright in
their confutations of the Rhemish Testament have executed in this respect
a most noble and essential duty. Exclusive of all the overpowering argu-
ments with which they have demolished the modern Babylon the Great at
the bar of reason — and setting aside the numerous facts from ecclesiastical
annals which are incorporated in their volumes — their works are invaluable
to every person who is desirous to understand the genuine opinions of the
most renowned writers of antiquity, upon all the prominent doctrines and
duties revealed in the gospel of Christ. These volumes comprise an au-
thentic and an extensive selection of the most interesting passages from the
ancient authors upon the various topics discussed; and of their value and
importance, all persons can judge merely by a reference to the index.
They include almost every prominent controversy which has ever disturbed
the nominal church; and especially all those which advert to Popery in
its paramount characters and influence. These confutations completely
exhibit the principles which were held by those men of whom the Papists
so tauntingly boast : and from the survey, it is evident, that all the Fathers,
as they are called, either doubted, disapproved, or denied every peculiarly
distinctive attribute and observance of Popery. Thus, as the title to
Cartwright's refutation justly apprises us, the " manifest impieties, heresies,
idolatries, superstitions, profaneness, treasons, slanders, absurdities,
falsehoods and other evils, hy occasion ichereof the true sense, scope, and
doctrine of the scripture and human authors loere ahusecV " by the Jesuits
of Rheims, are exposed in a masterly manner. Both the Protestants
unfold a controversial dexterity and a fund of erudition not less admira-
ble than instructive.

The false quotations of the ancient writers announced by the Jesuits ;
their deceitful contrivances to make the original authors sustain the Papal
corrupt traditions ; their impudent perversions of the plain meaning of the
early ecclesiastical historians and theologians ; and their wicked contra-

dictions of the most easily comprehended passages of scripture, expressly
that the truth may be concealed, and the most antichristian heresies may
be sanctioned, are illustrated on every page. Of the numerous examples
which might be specified, three instances are singularly remarkable.

1. The apostle Paul, in 1 Timothy 2: 5, proclaims that Christ Jesus
is the " one Mediator between God and man ;" and the apostle John,
1 Epistle 2: 1, asserts, that "Jesus Christ the righteous" is our
" Advocate with the Father ;" and from the strict and only correct inter-
pretation of the language, it is directly implied that Jesus Christ is the sole
Mediator and Advocate. If a controvertist wished in the most compre-
hensive form to terminate all debate upon the subject of the exclusive
mediation and advocacy of Immanuel ; he could not possibly select from
the sacred canon, two passages more brief and decisive. Yet these same
texts, as if in the very spirit of perverse contradiction, the Jesuits have
selected on which to append not only their own lengthened and contradic-
tory notes, but also references to Augustin and Cyril ; thereby to induce
the unwary reader to suppose that these writers supported their senseless
idolatry of praying to the saints ; when it is demonstrable, that Cyril and
Augustin both repudiated that pagan superstition. The acumen and eru-
dition and sound didactic theology of Fulke and Cartwright most lucidly
appear in their replies to the Rhemish annotations upon those verses.

2. Excepting the first and second commandments, probably, a more terse
and authoritative mandate against all the forms of image-worship cannot be
quoted from the holy scriptures, especially when we consider the then
existing state of the world, than the injunction of the beloved Disciple,
1 John 5: 21, "keep yourselves from idols." Notwithstanding, the
Jesuits have annotated upon this prohibition in such a manner, that it is
transformed into a direct sanction of idolatry — and Eusebius, Augustin, and
Gregory are introduced as testimonies in behalf of this strange perversion
of the fundamental article in all rational religion. The second Nicene
council is also cited — and ])ersons who know nothing of the Nicene council
but as they have indistinctly heard of them as being mentioned at the head
of the confession of faith, bearing the title of " the Nicene creed," may
thereby suppose that the council of Nice whose creed is adopted by so
many Protestants, and found in their standard books, were supporters of
that gross form of idolatry, the worship of statues, images, crucifixes, &.c.
This wickedness and Jesuitism are portrajed in all their hideousness by the
defenders of the Protestant faith ; and the iniquitous dissimulation which
impelled and directed all the course of the Rhemists in their blind transla-
tion, is justly exposed to merited execration.

3. The apostle Paul, 1 Timothy 3: 2. Titus 1: 6, describing the
qualifications of a minister, pronounces that he must be " the hxishand of
one f«t/e," which every person of common judgment rightly understands.
At that period, bigamy, polygamy, and promiscuous concubinage were not
only tolerated, but in many particulars were essentially combined with the
prevalent idolatry, and consequently the whole multitude of the people
were contaminated with the most loathsome pollution. Paul therefore
enjoined that a Christian minister should have one wife, and but one ;

according to the original divine appointmcMit in Paradise. Tlie Jesuits
however iiave inculcated in their note upon those words, that the marriage
of priests is ungodly and unlawful, and have introduced a great show of the
early ecclesiastical writers to justify tlicir abhorrent celibacy, which is not
less impure than it is unnatural. The replies by Fulke and Cartwright
upon this topic, probably equal in value any disquisitions in their whole
volumes. They lay the axe to the root of the corrupt tree ; and if piety,
learning, argument and gospel truth could have prostrated the system of
monkery ! that direful source of uncleanness, infanticide, and all their con-
con)itant crimes, would long since have been banished to " the bottomless
pit," in which they originated. McGavin's Protestant, volume II. pages
80, and 85. Hartford edition.

It will consequently be perceived that the volumes of Fulke and Cart-
wright are an extensive spiritual armoury, in which are deposited a great
variety of weapons for the use of those assailants who are desirous to over-
turn that " habitation of devils, the hold of every foul spirit, and a cage of
every unclean and hateful bird, Babylon the great." Revelation 18 : 2.
To contrast the various excellencies or deficiencies of those two anti-
Popish wariors would be equally useless and absurd. " They rest from
their labours and their tvorks dofolloio them," Their immortal volumes in
defence of our common Christianity survive them ; and are now faithfully
presented to all American Protestants.

We do not approve of every sentiment contained in these confutations
of the. Rhemish Testament; and if Fulke and Cartwright could now revise
their volumes, doubtless, they would erase some passages ; but we did not
feel disposed to reject " a measure of wheat" because a grain of cockle is
mixed with it. The most unsatisfactory jjart of these works is their at-
tempted illustrations of the Apocalypse. The evolution of the grand pre-
dict'ons respecting the remarkable period of 1260 years was at too great a
distance in futurity to be accurately discerned. Even at this period, after
250 years have elapsed, many passages in the prophecies of Daniel and
John are profoundly inexplicable. But this unavoidable defect is amply
compensated by their other pre-eminent recommendations ; for in addition to
an invaluable and triumphant refutation of Popery, and a condensed sum-
mary of the works of the primitive Christians, these volumes by Fulke
and Cartwright contain a rich treasury of pure didactic theology, blended
with a deep mine of spirituality, devotional fervour, and practical piety; so
that by the attentive perusal of them, the conscience and heart experience
as much benefit, as the understanding realizes light and expansion.

As a specimen and proof of the ([ualifications of those renowned colle-
gians to accomplish the arduous labour assigned them ; the letter, written it
is said by Fulke, to incite his " most celebrated" brother to the magnifi-
cent work of silencing the Jesuits of Rheims, is hero subjoined.

LETTER TO THOMAS CARTWRIGHT-

NuNQUAM a te, venerande Cartwkighte, plus opera exigeremus, quam quod in minis-
terio publico consumitur ; nisi Ecclesiae nostrse rationes ot frequentes hostium incur-
siones vehementer flagitarent. Cum vero templum Domini extruere iam nobis satis non

2

10 ' PREl-'ACi;.

sit, sed altera etiam pugnandum manu contra frequentes haereticorum exercitus, non a'gr':
feres, si te Ecclesis nostrae alumnum ad certaminis hujus societatcm provocemus. Non
te fugit quanto cum impetu, ct quam fiirenter Papistarum cohortes, et Jesuitaruin examina
involarint in nostras Ecclesias. Quicquid apertae impressiones, occultae insidis, clandestina
consilia efficerc potuerunt, experti sumus ; nullum defuit accrbitalis virus, quo vel re-
ligionis dignitas obfuscari poterat, vel optinii cujusque fama violari. Atque cum hactenus
semper in religionis certamine illorum vires acriter satis repulerimuB, verbi divini presidiis
communiti : novam illi nuper rationem iniverunt, quo a suis partibus stare divinas voces,
et coelestia oracula, hominibus imperitis persuaderent. Quid enim aliud student novi
federis translatione, et putidis, quas adjunxerunt, annotatiunculis, quibus quasi circum-
foranei prsstigiatores rebus clarissimis tenebras offundunt, quam ut hominum mentibus
opinio inhereat, sacras scripturas turpiter a nobis contaminari, et quicquid est in eis vere
solideque expressum, id illorum sententias firmissime corroborare, nostras penitCis con-
vellere I Quanta hinc malorum nascatur Ilias, tibi facile est conjectura assequi. Nam
licet pauci quidam c doctioribus videant, omnia ccecis tenebris et densa caligine ab eis
obrui ; tamen infirmorum mentibus multipliccs intenduntur insidiae, et hominum in rc-
ligione nutantium animi variis dubitationum fluctibus concutiuntur. A te igitiir contendi-
mus, venerande Cartwp.ighte, ut sceleratorum hominum impuris his conatibus velis
obsistere, vel integrum librum refutando, vel ejus partem aliquam. Non cujusvis est c
vulgo artificis affabre conficere Tabernaculum Dei, sed Bczalielis et Alwliahi. Nee quivis
in bella Domini temerc intrudendus, fed e fortibus Davidis diligendi duces. Qualem cum
te agnoscimus ex superioribus praeliis pro civitatis nostra, id est, Ecclesiaemuris susceptis ;
non dubitamus, si hoc certaraen inire velis, debes certe pro ea, qua es in patriam et re-
ligionem pietate, quin pro aris, et focis, pro ipso Templi intimo sacrario dimicaturus,
JebusQBorum vires, qui in arcem Davidis convolare student, possis pessundare. Accedit
hue, quod mirifice facit ad animum exacuendum, quod non tibi jam cum fratre aliquo et
ejusdem religionis socio dimicandum sit, quod languidius solet certamen efficere, sed cum
EcclesiiE Christi insensissimis hostihus, Philistceis quibusque, et Ammonitis, multo diriori-
bus. Non dubitamus quin Madianitarum instar tandem se mutuis perfodiant vulneribus ;
cum nostr e rai/oTrXias vel strepitum inaudiverint. Vides ad quam honorificam te invitamus
contentionem, Christi negotium suscipietur, contra Satanae satellites. Excitamus ad bella
Domini, ubi certa victoria, quam triumphus et applausus Angelorum consequetur. Nostra?
preces tibi nunquam deerunt ; aderit, procul dubio, Christus, cujus causa defenditur.
Dominus Jesus tibi animum et vires adaugeat, et incolumem ad Ecciesiae bonum diutissime
custodiat. Vale.

Toi in Christo amantissimi firatres.

ROGERUS GOADE. Jo. FlELDUS.

GuLiELMUs Whitaker. Nicholaus Cranbs.

Thomas Crocus. Egidius Seintler.

Johannes Fretonus. R. Gardiner.

GULIELMUS FULCO. GlJLI. ChARCUS.

TRANSLATION.

" We never would require of you, highly revered Cartwright, any fiirther endeavour than
that which is spent in the public ministry, did not the respects of our church state, and
the oft incursions of our enemies, vehemently urge us. But since it is not now sufficient
for us to build up the temple of the Lord : but we must also with the other hand fight
against the frequent armies of heretics : you will not take it ill that we provoke you as a
foslerchild of our church unto the fellowship of this conflict. You are not ignorant with
how great force and fury the bands of papists and swarms of Jesuits have flown upon
our churches. We have felt whatsoever open hostility, secret stratagems, and privy plot-
tings could effect. There hath wanted no poison of bitterness, whereby the dignity of
religion might have been darkened, or the character of every excellent person debased.
And whereas hitherto, being every way fortified by the power of the divine Word, in the
conflicts for religion, we have always boldly repelled their forces ; they have of late enter-
prised a new course, by which they might persuade unskilful men, that the divine scrip •

PREFACE.

11

tures and heavenly oracles stand on their side. For what else do they project by the
translation of the New Testament, and their adjoined unsavoury silly annotations, where-
by, like runagate jugglers, they cast mists on most clear things, than that a conceit
might stick in men's minds, that the holy scriptures are by us basely contaminated, and
that whatsoever is in them truly and soundly expressed, the same most firmly strengthen-
eth their opinions and utterly eradicates our interpretation. It is easy for you to conjecture
what a mass of evils thence may flow. For though a few of the Icarneder sort see that all
things are by them overwhelmed with blind darkness and thick mists : yet there are mani-
fold snares laid for weak minds, and the wavering in religion are beaten upon by divers
waves of doubt. With you therefore are we earnest, most revered Cartwright, that you
would set yourself agamst the unhallowed endeavours of mischievous men, either by
refuting the whole book, or at least some part thereof It is not for every man, workman-
like to frame God's tabernacle, but for Bezaleel and Aholiab : neither is every one to be
rashly thrust forth into the Lord's battles ; but the captains are to be chosen from among
David's worthies ; of which we acknowledge you to be, by your former battles undergone
for the walls of our city, the church. We doubt not, if you will enter into this war,
which truly you ought according to the zeal and piety you bear to your country and reli-
gion, but that fighting for your conscience and your country, yea even for the very inmost
holy place of the temple, you will be able to tread under foot the forces of the Jebusites,
who set themselves to assault the tower of David. Moreover, and it marvellously serveth
to the sharpening of your courage, you are not now to fight with any brother or fellow of
the same religion, which would make the conflict more faint, but with the most inveterate
enemies of the church of Christ, far more cruel than ever was any Philistine or Ammonite.
We doubt not but Midianite like they will at length deadly wound each other, so soon as
they hear but the rattling of your complete armour. You see to what an honourable fight
we invite you. Christ's business shall be undertaken against Satan's champions. We
stir you up to fight the battles of our Lord, where the victory is certain, and to which the
triumph and applause of angels will ensue. Our prayers shall never be wanting to you.
Christ, without doubt, whose cause is defended, will be present with you. The Lord
Jesus increase your courage and strength, and keep you very long in safety for the good
of his church ! Farewell.

Your most loving brethren in Christ.

Roger Goad. John Field.

William Whitaker. Nicholas Crane.

Thomas Crooke. Giles Seintler.

John Ireton. Richard Gardiner.

William Fulke. William Charke.

Notwithstanding this peerless testimony ; such was the dread of ecclesi-
astical malignity in Britain in the year 1618, when Cartwright's volume
was first published, and when the pioneer congregation of Puritans
were preparing to migrate from Europe to the American wilds, that the
names of the other ministers who had subscribed the preceding document
were concealed from the public, because they were then living, and there-
fore exposed to Laud's persecution ; merely for having persuaded the
Master Theologian of his age and country to compose an efficient antidote
to that destructive " working of Satan," artfully disseminated by the Jesuits
under the name of the New Testament. Thanks be to God ! that intole-
rance and despotism over the press have been banished from America
and Brhain ; and the " Confutations of the Rhemish TestamenV by
Fulke and Cartwriglit shall yet expose the devices and ungodliness of
Popery, to all who are willing to comprehend its ^'■damnable heresies !"
which bring upon men " swift destruction!" 2 Peter 2 : 1. The volume by
Cartwright will also speedily be printed : and as it may be said of him and

12 PREFACK

of Fulkc, in the lancjuage of the gracious Redeemer concerning his forerun-
ner John : — They were burning and shining lights : O that all American
citizens may rejoice in thoir light ! John 5 : 35. When these replies to the
Jesuits of ilheims shall have been completed, the Churches of Christ in
the United States may be thankful and rejoice, that the Lord has graciously
permitted them to obtain at such a low price, this edifying and unanswer-
able refutation of Romanism.

If the doctrine of our immortal Poet he true, and who can doubt it? in an
inconceivably more seraphic sense than mortal strains can chant : —

" The Saints on earth and all the dead

But one communion make ;
All join in Christ, their living head,

And of his grace

Then the spirits of those "just men made perfect," Fulke and Cart-
wright, must exult in Paradise at the grateful intelligence wafted there by
some ministering angel ; that being dead, by their " Confutation of the
Rhemish Testament," they yet speak — and speak to whom? To a people,
to churches, and to Christians residing in a country, which, when they were
pilgrims on earth, was one vast unexplored continuity of wilderness, and by
civilized beings uninhabited.

From this ancient solitary place, now blossoming as the rose ; to the New
Jerusalem, those who have been chiefly instrumental in procuring the repub-
lication of this series of volumes to counteract the progress of Popery in this
republic, would themselves not only aspire, but they pray that all their Chris-
tian Brethren also would soar to that amplitude of knowledge and sanctity,
which by divine grace shall enable them to contend earnestly " for the faith
which was once delivered to the saints," and qualify them eventually to par-
ticipate in the beatitudes of those exalted champions of gospel truth, whose
" memory is blessed ;" so that when the time of their departure is at hand,
they may exult with the conviction and fervour pf our apostolic exemplar,
Paul : " I have fought a good fight — I have finished my course — I have
kept the faith — Henceforth there is laid up for me a crown of righteous-
ness, which the Lord the righteous Judge shall give me at his appearing V

New- York, April, 1834.

CONFUTATION

THE RHEMISTS' PREFACE.

1. If the whole Bible had been translated
by you, and tliat long since, into the Endish
tongue, it is marvel, that it has lain so lotig
by you, for lack of good means to publish it.
You have published books of as great charge,
and much less importance, within these eight
and twenty years; but such, indeed, by which
you had more hope to win unto your credit
and cause, than you have by the holy Bible,
though you perverted it with never so partial
translation, and poisoned it with never so he-
retical and blasphemous annotations, as you
have done your edition of the New Testa-
ment. You were wont to boast of the zeal of
popes, cardinals, and other great prelates of j
the Romish sect, for the conversion of our
nation unto their obedience. Were they also
so straight laced, that none of them can find
in their purses, to bear the charges of print-
ing a work so necessary, or at leastwise pro- 1
fiiable, as you hold the translation of the |
scriptures to be, for the maintenance of the Ca- 1
tholic religion ? Or do you not rather, as the j
family of love used to do, for their works,
craftily beg of your favourers in England,
larger exhibition, upon colour of printing vour
translation of the Bible ? when it is not hard
to gather, that if you were purposed indeed to
set it forth, and would use such means as you
may, in those parts, the forbearing of the
money, though your printer took it upon in-
terest, might be paid for in the sale of one
impression, although it so might happen, that
a number of them were confiscated, or mis-
carried in the ways, as chanced to some of
these your books. But who so seeth what
unnecessary charge you have put yourselves
unto, in printing this your translation of so
large a volume : may easily perceive you set
it not forth for poor men's profit, and that by
so excessive price, of so small a part of the
whole Bible, you mean to discourage your
friends from waiting for all the rest : what
advantage you have in this part, for deciding
the doubts of these days, we shall examine
in the several places, where you pretend to
take it.

2. You are afraid, to give over your old impu-
dent proposition, that ignorance of the Scrip-
tures, is the mother of Popish devotion. And
therefore you hold it an erroneous opinion,
" That the holy Scriptures should be always
in our mother tongue, or that they ought, or

were ordained by God, to be read indifTerently
of all. Whereas it is certain, that the holy
Scripture of the Old Testament was by God's
ordinance first written in the mother-tongue
of the Jews, and the New Testament in the
Greek tongue, which was the mother-tongue
to a great part of the world, and that language,
which was most generally understood among
the Gentiles, tmto whom the Gospel was
preached. Our Saviour Christ commandeth,
not only a readmg, as you yourselves con-
fess, but also a deep search of the Scriptures,
unto all the Jews indifferently. Paul com-
mendeth the education of Timothy, in know-
ledge of the Scriptures from his infancy.
Wliich authorities prove, that the holy Scrip-
tures were ordained by God, to be read and
knownindifferently of all, and therefore ought
to be translated into the mother tongues of
all nations, that all may read and know them.
Another erroneous opinion they account it, to
think, that the Scriptures can be easily un-
derstood of every one that readethqr heareth
them in a known language, which if it were
admitted, yet it foUoweth not, that the Scrip-
tures ought not to be in a known language,
because they cannot be easily understood of
every one that readeth or heareth them, but
rather, that every one that readeth or heareth
them, ought more diligently to study and ex-
ercise himself in them, more often hear and
read them, and more fervently pray to God
for aid of his Spirit, that he may understand
them. And yet it is certain, that albeit some
places of the Scripture are not easy to be un-
derstood of all men, yet there are many parts
of them, and so many, as are able to instruct
us unto salvation, so plain and easy, as they
may be understood of every one that readeth
or heareth them. And of this judgment is
Augustine, answering this objection of the
obscurity of the Scriptures : " Therefore
hath the Holy Ghost magnifically and whole-
somely so tempered the holy Scriptures,
that by plain and open places, he might
prevail against famine : by dark places, he
might wipe away loathsomeness. For no-
thing almost, is gathered out of those ob-
scurities, which IS not found most plainly
uttered in some other place." — De doct. Christ,
lib. 2, cap. 6. And in the chapter immediately
before, he showeth, that by reason of the di-
versity of languages, the same sound of

14

PREFACE.

words, not serving all nations, the Scriptures
were translated into divers tongues, that they
might be generally known. " Wliereof it is
come to pass, that even the holy Scriptures,
by which so great diseases of men's wits are
helped, being proceeded Ironi one tongue,
which iniglit conveniently spread overall the
world, through divers languages of the inter-
preters, being dispersed tar and wide, might
become known ol the nations to their salva-
tion." By both oi Which places, it is evident
that Augustine deemed it more convenient
in itself, and more agreeable to God's word,
honour, and edification of the faithful, to
have the Scripture turned into vulgar tongues,
than t(J be kept and studied in any learned
language whatsoever. Now why you should
account any one tongue, more than other, to
be ecclesiastical, you are able to give no
sound reason, seeing God hath called his
Church of all tongues and nations, and sanc-
tified them all, to the preaching of the Gospel,
and praise of his name. As for the Latin
tongue, which you would most willingly have
to be counted an ecclesiastical tongue, it was
for many hundred years after Christ, the com-
mon vulgar and popular tongue, in most jiart
of the west Churches, of those nations that
were subject to the Roman empire. And why
it is now ecclesiastical, that then was vulgar,
I know no cause, but that Antichrist, whose
tongue it is, blasphemously challenging to be
the head of the Church hath chosen and au-
thorized it to be ecclesiastical, in contumely
of all other languages, which the Holy Ghost,
descending upon the Apostles, in cloven
tongues, hath consecrated to the preaching
of Christ Jesus, and to the magnifying and
setting forth of the great praises of God.
That through man's malice, or infirmity, the
Scriptures are often made pernicious and
hurtful to many, it is no greater reason to keep
them from the knowledge of most men, than
it were to deprive all men from meat and
drink, because many do abuse them, to the
destruction of both their bodies and souls.
As for the .special consideration, that pro-
cured this edition, when you express it, we
may better judge of it. In the meantime, we
can conceive none others, but that which is
the practice of many heretics, when you could
not altogether suppress the knowledge of the
holy Scriptures, whereby your errors are dis-
covered;' you thought it the next way for
your purpose, by your partial translations, as
much as you could, to obscure them ; and by
your heretical annotations, to pervert them ;
that the one should make them unprofitable,
and the other hurtful.

3. The wisdom of the Popish Synagogue, and
the governors tiicreof, is the wisdom of the
old serpent, and of the children of this world,
who are often wiser in their kind than the
children of light, with whom it is a high point
of prudence to provide for themselves, by any
unjust means whatsoever. So have the Popish
Clergy always endeavoured, by depriving the
common people of the reading of holy Scrip'
tures, and following their predecessors the

Jewish lawyers, have taken away the key of
knowledge, of the same pohcy, that they did,
lest their wickedness being commonly dis-
covered by the light, they should lose that
estimation, which through blind ignorance
they have commonly obtained. Tfiey who
have made claim for the common people in
this case, whom, of your charity, you call the
populace and their seditious leaders, of godly
zeal and true simplicity, not of curiosity, pride
and disobedience, have both made it, and jus-
tified it, with better reasons than all the proud
Papists in the world are able to avoid. For
what greater reasons can be alleged, than the
authority of God in the Old Testament, and
of Christ, our Saviour and his Apostles iri the
New, and the practice of the primitive
church, and the consent of the most ancient
and approved Fathers of the same, which
have been brought to prove that the holy
Scriptures ought to be known of all Chris-
tians ? But the Governors of the Popish Anti-
christian Church, arrogating to themselves
the name and dignity of the dispensing of
God's mysteries and treasures, among which,
as you confess, the holy Scriptures are no
small store ; by maintaining that ignorance is
the mother of devotion, declare, if they could,
that they would williiigly abolish all know-
ledge of the holy Scriptures from the com-
mon people's hearts. And whereas you say,
" that of old, they have not ever condemned
all vulgar versions of the Scripture, nor ge-
nerally forbidden the faithful to read them ;"
let the registers of Bishops be searclied,
where it will appear, that many have been
accused and condemned as heretics, for hav-
ing, reading, or hearing the holy Scriptures
in the Engfish tongue, without any exception
taken against the truth of the translation.
And that' the Governors of the Popish Church
" have not by public authority prescribed,
commanded, or authentically ever recom-
mended any interpretation of Scripture into
the vulgar tongue to be indifferently used
of all men ;" they have declared sufficiently
thereby, that they were not the ministers of
God and Christ, nor successors of his Apos-
tles, nor of the ancient fathers of the primitive
church ; all of whom, by public and lawful
authority, always prescribed, commanded,
and authentically recommended, as the holy
Bible and the writings of the Fathers are
most plentiful witnesses, the holy Scriptures
of God, to be known, read and understood of
all Christians indiflerentlv, and without ex-
ception of any ; which of necessity implieth
the translation of the same, into all vulgar
languages, witlnnit which, it is not possible
for all sorts of Christians to read them, know
them, and understand them.

4. Seeing the Armenians were converted to
the faith, long before Chrysostom went among
them ; it is not to be doubted, but that they
had the whole scriptures in their vulgar tongue
long before this time. And their confession
lately set forth, doth [ilainly argue, that they
have the whole Bible in their own language
at this day. To justify that the Sclavoniana

PREFACE.

15

say of Hieronyin's translation into their
tongue, his own words are these : " 1 say not
this that 1 would bite my predecessors, or
think that any thing is to be detracted trom
them, whose iranshition being most diligently
corrected, I have given long ago to the men
of my language." Now the Slavonians were
the men of Hieronym's language, or mother-
tongue, as he testiiieth himself of the place
of his nativity, in calalogo ; for whose use he
might translaie the vulgar Latin Bible, which
was according to the Septuagint, after he had
most diligently corrected it. But if this place
prove it not sulliuienlly, at least he sailh
plainly, that the Scriptures were translated
into the tongues of many nations. Pre/at. ad
Damasum in emngelia. Besides these, the
Syrians, Arabians, and Ethiopians, had of
ancient time the holy Scriptures in their se-
veral lairguages. The Spaniards of ancient
time had the Old Testament translated into
their mother tongue. Walafridus tesiifieth,
that the Dutch tongue is the s-i'ii'\ v,-';:rh
was the language of the Goth- If. ' ~,
into which, since the days ol' i , , . :.\-
whom they were first converii'', --i n- \>!~r
man of that nation translated the holy Scrip-
ture. De reb. eccles. cap. 7 In our own
country, not only the Saxon translations of
divers parts of the holy Scriptures, but the
testimony of Bede, whom you quote and cite
most impudently, doth prove that vulgar trans-
lations of the holy Scriptures in his time were
commonly used and occupied by the multi-
tude. His words are these : " This island at
this present, according to the number of books
in which the law of God is written, doth search
out and confess, one and the self-same know-
ledge of the highest truth, and of the true
height in five tongues ; namely, of the Angles,
Britons, Scots, Picts, and Latins, which in
meditation of the Scripture is made common
to all the rest." He meaneth that men of all
the four nations, studied the Scriptures by
help of the Latin tongue, and such commen-
taries and treatises of the elder Fathers as
were written therein. But he saith expressly,
that the knowledge of the highest truth, which
is not to be found but in the holy Scriptures,
and according thereunto was both searched
out, and confessed in the mother tongue of
the other four nations, by whom he meaneth
the Christians unlearned in the Latin tongue.
That the Scriptures were current in Eng-
lish, both before and after Wicliff's time, and
not of his translation, beside your conjecture
out of Lynwood, is manifestly proved, by
many ancient written copies of the English
Bible, differing in translation, yet to be
showed, of which Wicliff's translation coirfd
be but one. Notwithstanding that the Phari-
saical clergy condemned the reading of them
for heresy, let the acts of public writings re-
maining in the Registers testify. And of
what devilish policy, they kept the laws of
God in secrecy and silence, which he com-
manded to be uttered in all places and times,
to the edifying of all sorts of Christians, how-

soever you seek to smooth and cover it, God'a
children do plainly espy it.

5. How pernicious heretical translations of
the Scriptures are, which poison the people
under colour of divine authority: if we had
not learned sufficiently by the corrujjtions of
old heretics, this translation of yours doth
give plentiful testimony, which being helped
torward with ht-.retical annotations, as it were
with stints, to make way for the poison to
enter, liuih no small force to deceive the sim-
ple. But the best is, we are assured that they
shall not prevail finally, but in them whom the
Lord acknowledgeth not for his. In the
meantime, not only the remedy of true and
sincere translation, out of the fountain and
original text, is to be opposed, but also the
fraud of the adversary, as occasion serveth,
to be discovered and laid open.

6. The Popish Church arrogating to herself
divine wisdom, in restraming that which God
hath left to be most free and general, de-
clareth that she is the Babylonical harlot, the
spouse of Antichrist, who exalteth himself
above all divine authority, and controlleth the
wisdom of God in every thing, that is con-
trary to his devilish presumption : as in the
use of images, of the cup in the Lord's Sup-
per, of marriage in the Church Ministers, of
meats in times made by him more religious,
and such other. The true Church of God
teacheth the true use of the Scriptures, even
out of the Scriptures themselves, and dis-
courageth not men from reading of them, as
it were from a dangerous discourse, whereby
they are like to take harm, knowing that
none but spiders can suck poison out of
wholesome flowers, which poison yet is not in
the good flowers, but in the evil nature of the
spider. The holy Scriptures, learned even
from a man's infancy, are able to make him
wise unto salvation, and being well studied
of the man of God, are able to make him per-
fect and ready unto all good works, and to
execute every part of nis office. — 2 Tim.
3. 15. <Src.

7 That the Governors of the Popish Church
have taken straighter order for readers and
translators of the Scriptures, than the Fathers
of the Primitive Cliurch of Christ did .- it is not
to preserve the word of God from profanation,
or to bridle the proud curiosity of the conten-
tious, as it is pretended, but to suppress the
light of truth, which displayeth their gross
and palpable abuses, both in doctrine and
conversation.

But where you say, that the holy Scriptures
were never read of all persons indifferently, it
is a most impudent assertion,set down without
any show of proof, and contrary to most ma-
nifest arguments of antiquity. We acknow-
ledge, the Fathers of the ancient Church were
careful to keep the holy treasure of God's
word from abuses ; but that they did not, by
prohibiting or restraining the reading of it,
but by diligent teachitig and exhorting of
men to the right use of it. Therefore where
you say, "We must not imagine, that in the

Ifi

PREFx\.CE.

Primitive Church, every one who under-
stood the Scriptures in the learned tongues,
wherein they were written, or in other lan-
guages, into which they were translated,
iriight without rei)rehension, read, reason,
dispute, turn, and toss the Scriptures :" it is
utterly false : for with reverence of God's
mysteries, and to the end they were given,
every man might not only, without reprehen-
sion, but vviih^ood liking and commendation
of the godly Fatliers, read, reason, dispute,
and search, which is to turn and toss the
books ot the Scriptures. It is recorded ge-
nerally of all the faithful in Bercea, that they
daily searched the Scriptures, even to ex-
amine the doctrines of the Apostles, by them,
Acts 17. 11. Ireneus saith. Lib. 2. cap. 35.
" That all the Scriptures, both of the Pro-
phets, and of the Gospels, may be alike heard
of all men." Chrysostom exhorteth all men
indifferently to read the Scriptures, " and to
call their neighbours to the hearing of them."
Gen. Horn. 7. Also he taketh away the vain
excuses of them, which alleged, that they
were worldly men, had wife, children, and
household to look unto, and prayeth, that they
would not deceive themselves, saying, " That
they which are entangled with such cares,
have more need to seeli remedy, by reading
ot the holy Scriptures." Gen. Horn. '2\. And
]L.,m. 2. Comment, in Matt, he saith, " The
rending of the Scriptures is more necessary
for laymen, than for the monks." And Horn.
5. he saith, " The people ought as soon as
they come at home from the Church, to turn
over the holy books, and to call their wives
and children together to the conference of
those things which are said. It is no excuse
to say, I have not read what Paul saith, but a
fault." Epist. ad Heb. Horn. 17. Further,
where you say, we must not imagine, that
our forefathers suffered every school-master,
scholar, or grammarian, that had a little
Greek or Latin, straight to take in hand
the holy Testament, Augustin is plainly
against you, for he saith, " That they which
turned the Scriptures out of the Hebrew
tongue, into the Greek tongue, may be num-
bered, but the Latin interpreters cannot be
numbered. For in those first times of the
faith, as the Greek book came into any man's
hands, which seemed to himself to have some
skill in both the tongues, he was bold to trans-
late it." De Doctrin. Christ, lib. 2. cap. 11.
That the translated Bibles were in the hands
and godly use of all sorts of men, women,
children, how base soever their degree and
calling was, is partly showed already : and
more particularly Hieronym saith, that in
the country of Bethelcm, the husbandman, the
ploughman, the shepherd, the reaper, the
vine-dresser, did sing the Psalms of David,
and made none other noise. Paul and Eus-
toch. ad Marcel. Chrysostom saith, the know-
ledge of the Scripture is most necessary for
children, Fueris, boys and girls, because you
so term them, and exhorteth their parents to
cause them from their tender years to be ex-

ercised in the reading of the holy Scriptures,
Epist. ad Ephes. Horn. 20. That the Scrip-
tures may be read at the table, he showvlh.
Gen. Hum. 10. And that players, rhymers,
and jesters, instead of their lewd practices,
should be commanded, in recompense of their
entertainment, to read the holy Scriptures,
whereby the servants, apprentices, slaves,
and drudges of the house may be made equal
with Angels. Com. in Matt. Horn. 49. Au-
gustin also exhorteth the people to read the
Scripture at the table, and meats. De Temp.
56. As for boats and barges, which serve
for men's travel, seeing God commanded his
laws to be spoken of in journeys, and Christ
himself preached out of boats and barges,
there is no cause why his holy Scriptures
may not be read in them also. JMeither did
the ancient Fathers account any true Chris-
tian, or comi)any of Christians, to be a pro-
fane person, or company, but rather a com-
pany of profane persons, by diligent reading
of the Scriptures, to be made a holy Church
of God. Chrysostom in Matt. Horn. 49. And
although there was not so easy means, before
printing was invented, to disperse the copies
of the Bible into every man's hand, yet by the
continual labour of the stationers, notaries, or
book-writers, which in those times siappjied
the want of printers, there was a sufficient
number of copies for every man thai would
buy them : or else Chrysostom should in vain
have exhorted all the laymen of his time to
buy them Bibles, or at least the New Testa-
ment. " Hear, I pray you, all ye laymen. Pro-
vide you Bibles, which are the medicine of
the soul : if you will nothing else, at least get
the New Testament, the Apostles, the Acts,
the Gospels, continual and diligent teachers."
Epist. ad Coloss. Horn. 9. It is a frivolous
pretence therefore, of the scarcity of copies:
for whatsoever will be commonly sold, and
well paid for, by diligence of workmen will
soon be made plentiful.

8. They were in all men's hands that were
desirous to read them, and were to be bought
of common stationers, or booksellers, as ap-
peareth by the saying of Chrysostom, cited
before : not only in libraries, monasteries,
&c., and some devout principal laymen's
houses and hands. And as devout laymen
did use them well then, so do such men use
them well now, learning out of them such
things as be necessary and profitable for them
to know, and leaving higher rnysteries and
hard places to the discussing of the learned.
That the husbandmen of whom Hieronym
speaketh, sang the Psalms in an unknown
tongue, which they could neither read nor
know the sense, meaning, or mysteries of
them, is boldlv affirmed, and impossible to be
proved. Such singing of Psalms with the
lips, not understood with the heart, no godly
wise man would have allowed, much less
commended, as he doth, calling them their
songs of love, the shepherds' whistles, the
instruments of tillage. And as those holy
persons of both sexes, to whom Hieronym

PREFACE.

It

^^of»moncleXkl the reading and ninditation of
the Scripture, used them to the glory of God,
and the building up ot their souls in faith and
godliness. So God be thanked, at these days,
many ihousands of faithful Christians, with
like zeal, reverence, humility, and all other
virtues requisite, do read the holy Scriptures
in their mother tongue, and by daily reading,
do greatly profit in piety and charity, as well
virgins as married folk, parents and children,
princes and subjects, pastors and people.

9 There were in those times some arrogant
and presumptuous abusers of the holy Scrip-
tures, and will be in all times, as of all other
good gifts of God : whose misbehaviour, as it
was sharply and justly reprehended by the
godly Fathers, so was it not thought any
cause to restrain the multitude from the
lawful and necessary use of God's books, as
it is now pretended by the Papists. For that
as some swelled in jiride, and vanished in
curiosity, so many profited in humility, and all
other virtues necessary unto true Christianity.
And even so the case standeth at this time :
some, unlearned and ungodly, pervert the
Scriptures to their own condemnation, yet
many use them wholesomely, to their comfort
and edification.

10. Every word of this section being granted
to be as true as the Gospel, it cannot be in-
ferred that therefore it is not convenient,
that the holy Scriptures should be in the mo-
ther tongue, that they may be read of all sorts
of Christians, without exception of any. For
the holy Scriptures teach that moderation
which Nazianzen requireth, that measure and
discretion which Augustin commendeth, and
reprehend that arrogance reproved by Gre-
gory, and the rashness and intemperance de-
tested by Augustin. So that by diligent
reading of thelioly Scriptures, the Christian
may learn to embrace the virtues, and to
abhor the vices.

11. Although there be many things in the
Scriprurfes unmeet for all men's capacities,
because of the difficulty of them, yet is there
nothing unmeet to be read of any man, neither
are there any mysteries of holy writ unmeet
for Christian men to know and understand,
as you seem to iYiSinuate. The eunuch did
read the prophecy of Esay, which he did not
understand, yet was he not in danger to take
any hurt by it ; and God sending him an inter-
preter, showed, as Chrysostom saith, " That
it is impossible, that he which with great
study and fervent desire is occupied in the
holy Scriptures, should always be neglected,
but although the instruction of man be want-
ing unto us, the Lord himself entering into
our hearts from above, doth lighten our mind,
spreadeth his beams into our reason, openeth
things hidden, and becometh teacher of those
things which we know not, &c. Ge7i. Horn.
35. and Luc. cap. 16. After most vehement
e.xhortation unfo the people, to read the
Scriptures, which if they neglect, he saith, it
is not possible for them to attain to salva-
tion, ho addeth, " Yea, specially, although
thou dost not understand such things as are

3

hidden in them, yet of the very reading much
holiness growelh." Therefore Gregory Na-
zianzen wisheth not to have the Jews' tradi-
tion, for not reading of the Scriptures or any
part thereof ; but a like order, to restrain
young men from being too bold in exposition,
and contentious in disputing of the mysteries
of the holy Scriptures. Nevertheless David,
wiser than all the authors of that tradition,
asking whereby a young man shall cleanse
his ways, answereth, by study, meditation,
and keeping of the law of God. Psal. 119.
Neither doth Hieronym commend the tradi-
tion of the Jews, which permitteth not the
beginning of Genesis, the Canticles of Solo-
mon, and the beginning and end of the Pro-
phet Ezechiel, to be read of young men, being
under thirty years of age, but only saith, that
the difficulty of the prophecy of Ezechiel is
proved by that tradition.

12. No true Christian will be loth to be or-
dered by the pastors, doctors, prophets, ex-
pounders, teachers, and the preachers of the
Church, which Christ hath given unto us, that
we should take the law and instruction of faith
at their mouths. And although faith come
not principally by only reading of the Scrip-
tures, but by hearing of the preachers law-
fully sent, yet you must give them leave, to
search the Scriptures daily, as the Rerceans
did, to see whether those things which their
pastors, preachers and teachers do deliver,
be even so. ActsYl.W. Seeing also you
confess, that reading in order and humility,
doth much confirm and advance our faith.
That the book of Scripture, is called of Am-
brose Liber Sacerdotalis, you must give us a
better quotation than Lib. 2. ad Grat. not so
much for the term, but for that you infer
thereof, that we must take and use it at the
hands and disposition of priests. Ambrose
wrote five books de fide, ad Gralianurn, and
three de spititu sanclo. Your note book de-
ceived you-

13. That the Scriptures were made for all
Christian men's instruction, when you have
wrangled as much as can, you are driven
in the end to confess. That Popish priests,
not only of envy, but also of devilish policy,
lest their false doctrine and wicked life
might be removed, have kept that holy book
from the people, though you will not acknow-
ledge ; yet the children of God, whose eves
he hath opened, do plainly see and perceive.
Your comparison unto the devil's suggestion,
will then seem to be like, when you can show
God's prohibition from reading the Scrip-
ture, as our parents could, for eating of the
tree of knowledge. But when Christ saith
expressly to all Christians, search the Scrip,
tures, your cavilling is like the serpent's sug-
gestion, which contrary to the express word
of God, said, you shall not die, but God
knoweth, &c. So you would bear men in
hand, that albeit God command them to
search the Scriptures, yet there is great
danger in reading of them, and therefore they
were better not to read them. Yea, your pre-
decessors h:ivc condemned for heretics, such

18

PREFACE.

as did read them, thougii now you go about to
excuse the matter, and say that you meant
nothing, but that the people should beware ot
blind presumpiion, and learn to be wise unto
sobriety : as thougli these lessons are not
better learned by reading theni in the book
of God, than by your restraining them from
reading them at all, or not but at your plea-
sure. But let us consider, why the Popish
Church permitteth not every one at their
pleasure, to read the Scripture. She knoweth,
.paith you, the " Scriptures be ordained for
every state, as meat, elements, fire, water,
candle, knives, sword and the like." We
know by the Scriptures the word of God to
be ordained, as meat and other things most
necessary and comfortable, but not as fire,
water, candles, knives, swords, and like mat-
ters of danger, whereof men should be rather
afraid to meddle with them, except it were
for necessity. And yet there is as great ne-
cessity of the holy Scriptures, as of any thing
you have named, and in them, as Chrysostom
saith, Ge7i. Horn. 9, we may not suspect any
danger to be, as in fire, water, candles, knives,
swords and such like. All the danger is in
the affection of him that abuscth them to his
own condemnation ; whereas, fire, water,
sword, knives, cannot always be so governed
by the wisest, but that they prove hurtful
sometimes to the occupiers of them.

Whereas, you say, the Popish Church for-
biddeth not the readmg of the holy Scrip-
tures in any language, it is false. For what-
soever she doth now, certain it is that iier
ministers have forbidden it in times past, and
imm.ediately before, you show reasons, why
she doth not permit every one to read the
Scriptures, so soon you have forgot yoiirself.
Except perhaps you will say, she forbiddeth
not such as understand them in Latin, to read
them also in Engli.sh, which is a poor permis-
sion: but if she envieth no mans commodity,
why doth she not permit all men, to take that
commodity wliich they may receive by reading
of them ? You answer, " She giveth order
how to do it to edification, and not to destruc-
tion." It were well if she did so, for that care
were seemly for the spouse of Christ. But
as yon affirm before in the sixth section, she
hath taken order, " That the holy .Scripture
though truly translated into vulvar "tongues,
yet may not be indiflerently read of all men,
nor of any other than such as have express
license thereunto, of their lawful ordinaries,
with good testimony from their curates or
confessors, that thevbe humble, discreet, and
devout persons, and like to take much good
and no harm thereby." By which order it
appcareth, that they which have most need to
read the Scriptures, are utterly debarred :
many other by the difficulty of obtaining li-
cense discouraged, and especially, none but
rank and obstinate Papi.sts, may be allowed,
for those only of the Popish curaies, confes-
sors and ordmnries, shall be counted humble,
discreet, and devout persons. Let all godly
wise men judge, therefore, whether the
Popish Church, although you profess that she

envieth no man's commodity, yet by this
order, hindereth not as much as in her lieth
the profit of all men. But you answer, that
carnal men and heretics, be hogs and dogs,
to whom pearls and holy things, such as the
Scriptures be, are not to be cast ; which if it
were a right interpretation of our Saviour's
commandment, it were not lawful to attempt
the conversion of heretics, by preaching the
truth, nor to procure the repentance of carnal
men, by exhorting them to the love of hea-
venly things. But as by preaching and ex-
hortation, so by diligent reading and medita-
tion of the holy Scriptures, many heretics are
made catholics, many carnal men are made
spiritual. Therefore not all that be carnally
minded or infected with error, but only des-
perate, profane and malicious contemners
of the truth, are those hogs and dogs, to
whom the precious holy mysteries of the
Gospel are not to be any more ofTered, when
they have plainly declared themselves to be
such. Chrysostom, whom you cite, speaketh
expressly of such, and not of all carnal men.
For in the next section, you describe the
people of Constantinople, whom he exhorted
to the reading of the Scriptures, to be very
carnal men, and so they were indeed, yet he
judgeth the reading of the Scripture, most
necessary for them. And Horn. ex. Luc. cap.
16, after a most vehement exhortation to read
the Scriptures, he addeth, " The reading of
the Scripture, is a great defence against sin,
the ignorance of the Scriptures is a great
downfall and a deep dungeon, it is a great
loss of salvation, to know nothing of God's
laws, this thing hath both brecf heresies,
and brought in corrupt life, this hath turned
all things out of order upside down." But
even that ignorance, which he so detesteth,
is of you Papists, counted good Catholic de-
votion, or the mother thereof. And what
other was the state of the most, in the blind
days of Popery, but even a ^ross ignorance
of all the lioly Scripiures ? Where the people
might not know what they believed, what
they prayed, what God commanded, or any
thing pertaining to Christian religion, but
either of dumb images, or of dumb priests,
except once in seven years, perhaps, of some
prating friar or other "Popish preacher, which
rather turned them from Christ, than showed
the right way to God by him.

You add further, that you would have he-
retics quite discharged, from all occupying
and possession of the holy Testament. It
must first be proved who be heretics, and
which be the true Church that hath right and
interest in the Scriptures: for neither your
challeriging of the name of the Church, will
be sufficient to prove you ,«o indeed, nor the
terming of any other to be heretics, except
you be able out of the word of God, to con-
vince them to be such.

Finally, for the.right use of the holy Scrip-
tures, the pastors of the true Church of
Christ, do diligently instruct their sheep, out
of the holy Scriptures, with what modera-
tion, humility reverence, desire to profit by

PREFACE.

them, and invocation of God's spirit, they
ought to read them, how carefully they must
avoid all presumption, curiosity, rashness,
profaneness, and such like vices, whicii
may not only hinder their profit in iho Scrip-
tures, but also cause all their travel in them
to turn to their utter destruction. These
things the true pastors and governors of the
Church can teach, without arrogating unto
themselves any presumptuous authority, to
restrain or permit according to their judg-
ment, that which our Saviour Christ hath left
generally to all the members of his mystical
body, wliich is his holy Church, and to every
one of them.

14. Chrysostom not in respect of such va-
riety of circumstances, as you speak of, but
absolutely, and most vehemently, commend-
eth, not only the lawfulness, but also the
necessity oi reading the holy Scriptures by
the laymen, as appeareth in many places out
of his homilies, and many other, which are
omitted, seeing the matter by you is partly
confessed. Yet one or two, shall not be
amiss. First, he doth not only exhort the peo- 1
pie of Constantinople, which were so worldly- 1
minded, as you write, but also the people ofj
Antioch, whom he greatly commended for
their virtue and godliness, he calleth upon i
very earnestly to be diligent in reading of
the holy Scriptures ; ad Pop. Antioch. Horn.
22, 42, <yc. Again, for the necessity of study-
ing the Scriptures, he saitli, "They that will
attain to salvation, let them exercise them-
selves in the Scriptures." Epist. ad. 1 Cor.
Horn. 6. Where you think it requisite in
these times, for a popish Catholic to be skU-
ful in the Scriptures, I would many of them
were of your mind, for then I would cot doubt
but some of them, by God's grace, would be-
come Christian Cathohcs.

15. AH that Chrysostom saith, to this pur-
pose, is wiped away with this reproachful
gloss, that he spake, " Not as a teacher in
school, making exact and general rules to be
observed in all places and times, but as a
pulpit man agreeable to that audience and his
people's default." Belike, pulpit men, with
you, do more regard their creed before a few
captious scholars in their school, than they
do reverence the presence of Christ, be-
fore whom they should prepare to speak,
when they preach in the Church of God. And
therefore, albeit in fimires, and phrases, and
manner of handling, there is some difference,
between a preacher before the people, and a
reader before the learned, yet no learned
godly man, such as Chrysostom, will so advi-
sedly, so vehemently, so oftentimes as he
did, utter any thing in the pulpit, before
the ignorant, the truth whereof he is not
able to justify in the schools before the
best learned. Beside that your restriction
of his rules unto his audience, and peo-
ple's default of Constantinople, is before
proved to be both frivolous and false, seeing
he commendeth the study and reading of the
holy Scriptures, no less generally to the
people of Antioch, which were not a little

more spiritually affected, than they of Con-
stantinople. And to that you say, " He maketh
il not a thing absolutely needful, tor every
poor artificer to read or study Scripture, as
some perversely gather of his words ;" let his
own words testily for him. Epi^t ad. Col.
Horn. 9. " Hear all ye that be secular or lay-
men, and have the government of wives and
children, how the apostle commandeth you
specially, to read the Scriptures, and that not
simply, nor as it were by occasion, but with
great diligence." Doth not oinnes mundani,
all secular men, include as well every poor
artificer, as every merchant, or gentleman ?
Or is it not a thing absolutely needful, which
the Holy Ghost commandeth all men to do?
I might add hereunto, that he saith in another
place, Luke 2. 16, " It cannot possibly be, that
any man can attain to salvation, except he be
continually conversant in spiritual reading."
But here you would quarrel, that he maketh
no exact rule, because many men attain to
salvation, which cannot read at all- Yet his
meaning is plain, and his words agreeable,
that none can be saved, but by that knowledge
which is gotten by continual reading of the
Scriptures, whether a man read them him-
self, or hear others. That he favoureth not
presumptious, curious and contentious jang-
ling, and searching of God's secrets, it is
true, no more do we, and much less the pride
and madness of them, that will be teachers,
controllers and judges of doctors, church.
Scriptures and all.

Ceesarius Arelatensis, Horn. 13, exhorting
the ignorant people to repeat among them-
selves what they have learned in the sermon,
saith, "Qui novit literas, Scripturam Divi-
nam student legere : qui vero non novit,
quaerat sibi et roget qui ill debeat praecepta
relegere, ut quod legerit, possit Deo adju-
rante complere.

Neither are you ever able to prove, that
every artificer among us, readeth the deepest
and hardest questions of holy Scripture, ra-
ther than the moral part, albeit that seeing
whatsoever is written, is written for our
learning, that through patience and comfort
of the holy Scriptures, we might have hope :
no simple artificer among us, is forbidden
reverently to read any question of the Jcrip-
tures, which is either necessary, or profitable
for him to know. If there were not in the
Aposdes' time, vain minded men that lan-
guished about questions, and perverted the
Scriptures to their own destruction, it is no
marvel though there be some such in these
days. But as the Apostles never restrained
or forbade the reading of the holy Scrip-
tures, for the misbehaviour of such as abused
the same, no more do we. And surely this
arsument of yours, although it came from
Rheims, taken of men's abuse, will carry
less weight in the schools, against the general
liberty for all men to read the Scriptures, than
the authority of Chrysostom* though he in
your judgment were but a pulpit man, for the
contrary
Where you accou:it only fuiili, and fiduce

.20

PREFACE.

to be. new phrases and figures, the one faith
.only, may be showed by twenty authorities,
to nave been used, more than twelve hundred
years ago, by writers ol' the Church, both
^Greeks and Latins: the other, fiduce, is a
new phrase of your own framing • as for the
Latin word fiducia, and that which it signifi-
eth, trust and confidence, 1 doubt not, but they
which are meanly read in the Scriptures
do kiiow them to be both ancient and usual.
16. There hath been ever some schismati-
cal heads, which have fantasied, that they
could interpret the Scriptures by their own
wits, without other ordinary means of learn-
ing, or the grace of God's Holy Spirit : against
whom this same may be applied which you
write. But that every artificer among us,
that readeth the holy Scriptures, is thus pre-
isumptuously afli'ected, it is a most impudent
slander. For many thousands, with due rev-
erence of the word of God and true humility
of heart, do read to their infinite commodity,
comfort, and increase of godliness. Where
you say, they delight in none more, than in
the Epistle to the Jtomans; I marvel why you
should mislike them that do so, seeing that
the true faith of the church at Rome, whereof
you would seem to be so great maintainers,
in no part of Scripture, is more plainly set
forth, than in that Epistle, which the Doctor
and Apostle of the Gentiles, did write unto
the Romans to be read, heard and understood,
of every simple artificer among them, as
well as of the rich and learned, even all that
were in Rome, beloved of God and called to
be Saints.

As for the Cantica Canticorum, I think all
the brazen faces, that conspired to write this
preface, cannot name three simple artificers
in England, that delight more in that book, '
than any other of the Scriptures. Neitlirr i.s
there any treatise of the holy Scripture, which
is generally less studied, either of the learned,
or unlearned. But because it is a continual
allegory, the difficulties thereof served well,
to make a show of your slander, betbre them
whom you have enchanted to believe every
lie, that your impudent mouth is not ashamed
to pronounce. 'I'he Apocalypse also, though
it be hard to understand, and be full of mys-
teries, yet may it be read as other (larts of
holy Scriptures, and there are mnnv things in
it, that are plain and easy to be understood of
every artificer. But perhaps you are more
unwilling, they should read the Apocalypse,
because it doth describe the whore of Baby-
lon, the ciiy of Rome, so plainly, and the Epis-
tle to tlie Romans likcth you not, because it is
ao plain for justification by fiiitli without
works. The rest that you say, of the diffi-
culty of some part of the Scriptures, the sim-
ple and godly artificers amon^ us, do acknow-
ledge and either seek the interpretation of
them at the mouth of their learned pastor, or
else arc content to be ignorant in the exposi-
tion of them, knowing as they are taught by
Aui^ustin, that in those places which are
plainly set down in the Scripture, are found
[all those things which concern faith and good

living. De. doct.f Christ, lib. ■ 2- capt 9. which
is as much as is necessary, for every Chria-
tian man to learn for his salvation.

The example of Basil and Gregory, in stu-
dying the Scriptures thirteen years, before
they expoianded them, pertaineth not to every
simple artificer, but to the pastors and teach-
ers of the church. And God be thanked, our
church hath many godly learned teachers,
that have studied more than fourteen years
before they have openly expounded the Scrip-
tures, and Vvhich. follow the understanding of
them, not out of their own presumption, but out
of tfie writings and authority of the ancients ur
elders; which are the words of Ruffmus,
whorn you quote, who speaketh not one wonl
of uniform consent or Apostolic tradition. If
you allege, that all our preachers, are not of
so many years' study, 1 answer, their example
maketh no law, especially where the necessity
of the Church requireth men of less time,
yet sufficient to teach the truth. Neither
are the most of your Seminary Priests,
whom you send over to disturb the govern-
ment, as well as the peace of our Church, of
thirteen years study in the Scripture, seeing
we know some of them, but the other day,
runagate unlearned boys from our Univer-
sities ; but being come to you, they are
suddenly become great clerks, mid profound
teachers ; whoreish impudence serving them
instead of all learning.

17. God's name be praised, a great num-
ber of our ministers, have had as good cogi-
tation and care as is meet for that calling,
and thereby have brought our country into
that flourishing state in religion, that virtue
and good life in them that diligently read the
holy Scriptures translated into the mother
tongue, never more shined in any age, than
it hath done since the light of the gospel hath
driven away the clouds of Popish ignorance,
as all that be indifferent, and know the expe-
rience of both times, cannot but confess.
Think you, the manners oi the most perfect
in the Popish times, are so forgotten, that
you may with honesty, abide the comparison,
with the common sort of Christians in this
time? But your drift is to deceive young heads,
of whom through your traitorous conspira-
cies you have sent a great number to London
Bridge, tliat nxivcr knew the former days and
manners, and see indeed much wickedness
in this time, yet punished where it is detest-
ed, in all sorts of men, and not openly per-
mitted, as Stews be in Popery.

18. We yield humble thanks unto God,
that although the fruits of the gospel, be not
so plentiful, as it were meet after so long
teaching : yet the word of God hath not been
preached and read in vain, but that great and
notable effects thereof do appear, in the life
and conversation of the faithful. And that
all sorts and degrees of men, women, and
cliildren, which be ddigent in readine, and
liearing the word of God, be reformed in all
virtue and godly behaviour. And that there
is more religion, fear of God, faith, and con-
scieficc, in all such persons, than was in any

PREFACE.

21

superstitious hypocrite, that lived in the dark
days of Papistry. Neither do women teach
their husbands, children their parents, young
men the old, sohohirs their master, and sheep
their shepherd, except perhaps, where there is
greater iinowledgc in the woman than in the
man, in the cliild than in the parent, in the
young than in the old, in the scholar than m
the master, in the people than in him that oc-
cupieth the place ot the pastor ; in which case,
it is not against God's ordinance, that the in-
terior should instruct the superior. David
saith, that he had more understanding than
his elders, because he studied the law ot God,
that he became wiser than all his teachers,
because his meditation was in the Lord's tes-
timonies. But where the husbands, parents,
old men, masters, and pastors, as they ought
to be, are better learned in the holy scriptures
than their inferiors, there is no such disorder
among us, as you speak of. Neither are
the sentences of God's holy word, by any of
us, abused into mirth, and mockery, and such
other wickedness, but either by rapists, or
profane unreligious persons, which have
brought that horrible profanation of the Scrip-
tures, from the common practice in Popery.
Neither make we or allow we any such
rhymes, tunes, or translations, as may give
just occasion to increase such impiety.

19. These Papists, are able to follow no
argument against us, with any appearance of
truth, but that which is grounded on petition
or begging of principles. For who will grant
thern, the fall of good life and profaning the
divine mysteries, in and by them, which use
to read the holy Scriptures among us, as
they are taught by us to read them ! yet they
say, every bodi/ seeth. And as for that which
they call the sreat corruption and decay of
faith, indeed, is the true instruction, confirma-
tioti, and increase of faith. That heretics
which seek nothing in the Scriptures, but the
confirmation of their error, must needs abuse
them to their damnation, is confessed on our
part. But both heretics and evil men, seek-
mg to know the will of God in the Scripture.?,
by the promise of Christ, are assured to find it.
And the sense of the Church and of the Doc-
tors, if it be the true sense of the Scriptures,
is taken out of the Scriptures themselves.
Therefore even in the Scriptures with the as-
sistance of God's Spirit, may bp found that
true sense of the holy Church, and the Doctors
thereof. But tliatthe ignorant and unlearned,
which know and follow nothing but their pri-
vate fantasy, may easily be seduced, and that
heretics, wolves, and (he devils themselves,
pretend the holy Scriptures, it needed not so
many authorities to prove, because it is ac-
knowledged of all men that have but mean
knowledge. Yet it followeth not which you
conclude, that the vulgar or common people, in
these days of general disputes, cannot but
be in extreme danger of error, by reading
the Scriptures truly translated, but rather by
reading of them, may be preserved from dan-

fers ot error, if in humbleness of heart, and
csire to know the truth, they seek, knock and

pray to him which hath promised tliat they
shall find enter, and receive.

20. You slander the Protestants, in saying
they walk in deceitfulness, and abuse men by
false translations, corru.jting, adding, detract-
ing, &LC. the particulars whereof, as they oc-
cur in these annotations, shall receive their
answer to your shame. And as tor that book
wherein they are set forth more at large, by
which you mean, Martin's Discovery, the
author did well to term it a handmaid to thia
great gentlewoman, the gloss of your annota-
tions, specially in respect ol her modesty, that
being once rebuked of her sauciness, she
holdeth her peace, and doth not reply. So
that these five or six years having none
amon" you, that dare set pen to paper, to
defend her after the death of her father, she
hath kept silence to the shame of all Papists.
Therefore for a large and particular confuta-
tion of all those slanders, I refer the reader
to a book set forth in confutation of that disco-
very, called " A defence of the sincere and
true translation of the holy Scriptures into
the English tongue, &,c." And that which
you write specially against Beza, is confuted
in the answer to Martin's Preface, Section
18, 19,20,21,22.

The last quarrel against our translation, is,
for adding whole sentences to the Psalms in
metre, and even to the Creed in rhyme. By
as good reason you might have brought out
all books that we write in English, to prove
that our translations of the Bible are faulty.
For all reasonable men know, that the turn-
ing of the Psalms into metre, is no transla-
tion, neither is the Creed any part of the
text of the holy Scripture, although good re-
gard should be had as well in the one, as in
the other, that nothing be added to the sense.
Where you say the poor deceived people
say and sing those metres, as though they
were God's own word, you measure their
understanding by the blindness of your igno-
rant Papists. But assure yourself, our peo-
ple are not so ignorant, but they can distin-
guish the very lextof the Scripture translated
ii.to English, from the paraphrase of the
Psalms brought into metre, knowing that
this latter must be consonant in sense unto
the former, or else it is not the divine Scrip-
ture, no not although it be agreeable unto it.
That our translation maketh of God's word
the Devil's word, it is a railing sentence
grounded upon no truth, nor argument sound-
ing like truth.

21. All these quarrels and false accusations,
are answered sufficiently in the book before
remembered, and as they are touched in these
annotations they shall here also be confuted.
That Calvin, the Church of Zurich, and
other, coinplainofthe translation of Castalio,
showcth indeed, that we approve none, but
that is sincere and true, although without
proof yen accuse ours to be as bad or worse.
If Luther misliked the Tigurine translation,
it is not sufficient to discredit it, seeing truth,
and not the opinion or authority of men, is to
be followed in such matters.

82

PREFACI<.

Tlio glosses, prayers, and confessions,
though Uiey be printed, and bound in the
same volume witii the Bible, yet they be not
privileged and authorized to be so joined
with the Bible, as part of it, or yet so wholly
corisonant unto it, but that they are to be ex-
amined according to the text of the Scrip-
ture, and not otherwise to be received, than
so far forth as they are agreeable thereunto.
Unless perhaps you thuik, that we usurp
such lordship over men's faith, as you do
practise, which require all these your slan-
ders, contained in your preface, and all other
errors comprehended in your annotations, to
be taken for articles of faith, wholly conso-
nant to the Catholic religion. The contra-
diction that you note in the fourth article of
the Creed in metre, with the confession of
our faith denying Limbus patrum, if you were
not malicious enemies, might be avoided, by
acknowledging that the author of that metre
is to be understood so, as his words may
agree with the article of the confession.

22. These forty or fifty years being void of
compassion, you have suffered the people to
be without a Popish translation, while you
had any hope to persuade the world, that ig-
norance of the holy Scriptures is more mete
for them, than knowledge in the same. But
being beaten from that most impudent asser-
tion by shame, and the conscience of all Pa-
pists that are of any equity or indifl'erent
judgment crying out against it, and seeing
that you laboured in vain to brmg in blind
ignorance : you have yielded by obscure
trarislation, partly to dim the light of the
Scripture, and by heretical annotations, to
pervert the sense of the Holy Ghost, to the
upholding of the kingdom of Antichrist. That
our true and sincere translations, out of the
original tongues, being laid aside, your mists of
dark speeches, and wicked observations might
come m place. What you profess and protest
of your care and sincerity, may be credited
of them that be devote unto you ; but all rea-
sonable men may take a taste of your credit
by this. In the answer to Hfiirthi's book
called the Discovery, &c., you were adino-
nished of manifest corruptions, and false
translations, even of your vulgar Latin text,
but where is the promise of reformation these
five or six years ? Your hke fidelity in
citing and applying the sayings of the an-
cient Fathers, shall God willing be laid open
in this answer to your annotations ; but as for
the humble acknowledging of your errors,
and the corrections of the same, we have
small hope to see. For so long as your
heads be occupied in contriving most horrible
conspiracies, treason and murder of your
sovereign, and the overthrow of your own
country, we cannot be persuaded that any
heavenly wisdom can enter into so malicious
souls, or that there is any fear of God, regard,
honour, or love of his truth, that moveth you to
any thing, whatsoever yoti pretend. But even
as the book you lately wrote against the mur-
dering of princes, had no other purpose of the
setters forth, but to make our Queen and her

counsel secure of your devilish practices,
wliile you intended nothing so carefully, as
the most cruel and unnatural slaughter ot her
person, and of all her faithful counsellors and
trusty subjects, by that hellish and satanical
conspiracy of Savage, Ballard, Babington,
and the rest, by Giflord and Allen, principal
pillars of your Seminary of Rheims, en-
chanted and confirmed thereunto, openly tes-
tified by their own confessions, at their
arraignments. That in translation of the
Scriptures, the very words must be kept, as
near as it is possible, and the phrase of the
tongue into which we translate will bear, we
do acknowledge with Hier. ad Pammach.
That which you cite out of Augustin, is not
to be found in the place by you quoted ; but
wheresoever it is written, it seemeth to be
intended of terms usual in the Church,
against heretics, rather than of translation.
That the ancient doctors refused not the
barbarisms and solecisins of the vulgar Latin
translation, which they then had, was be-
cause they did write in Latin, to be under-
stood of the common people, to whom the
Latin tongue was vulgar, and that translation
familiar : not that those barbarisms and sole-
cisms by long use became venerable, or that
it is any example for you, to bring in Latin
and Greek words into the English text,
neither used before, nor understood now of
the English people. Although the place you
cite out of Ambrose, is by him defended to
be a commendable phrase, by authority of
those which made choice of words and elo-
quent speeches, of which one said. Loco edi-
tiore quam victoribus decebat. Neither doth
Hierom in the epistle to Damasus say, that
he keepeth relic;iously these and such like
barbarous speeches, although he use some
of them in his commentaries, for the cause
before alleged, but rather he showeth, that
recourse must be had to the original truth
of the Greek text. Nevertheless he saith,
he hath so tempered his pen, that those
things oidy being corrected that might seem
to change the sense, he suffered the rest to
remain as they were.

Neither had Augustin any religion in false
or barbarous Latin, although he did bear
with it, and was willing to use it where it
was best understood, or did best express the
original Greek. For in the first place by you
quoted, he would have the original tongues,
out of which the interpretation is made, to
be looked unto, and that which is barbarous
and obscure, to be corrected by it, as instead
of vitulamina, he would have pluntationes :
that which is commonly understood to be
borne with, if it cannot be amended, and
giveth an example of. " That which now
we cannot take away from the mouth of the
people that sing, upon him shall my sanctifi-
caiion flourish, where the barbarous word
florid, doth nothing hinder the sense : yet a
cunning hearer had rather have it corrected,
that it might be suit!, not floriet, but florehit
And nothing doth hinder the correction, but
the custom of the singers. But these thincfs

I'RhFACE.

23

may be easily contemned." Lo ihis is the
most religious care, that he hath to keep bar-
barisms and solecisms, this is the special
pride and inlirmity that he counteth in them
that would have ihem corrected.

In the second place by you noted, for
avoiding of ambiguity, he saiih, ho had ra-
ther speak barbarously thanpundy : as where
the text is, Non ext. abscornliluin a le. os jiieiim,
because ossignifieth a mouth and a bone, the
certainty must be learned out of the Greek
tongue, " Wherefore many times, the vulgar
custom of speaking is more profitable jbr
signification of things, than the learned purity.
For 1 had rather it be said with barbarism.
Nun est abscoiiditum a te osiam meant, than that
it should be theretore less plain, because it is
more Latm like." His meaning is, he had
rather have a barbarous word used, that is
imderstood of the common people, than a
imre Latin word, either not understood, or
uncertain how it should be understood.

In the third place, he saith, that sanguines
in the plural, is no good Latin word, yet be-
cause It is the plural number in the Greek,
the interpreter did choose rather to express
the truth according to the sound of words,
though he spake not so pure Latin, according
to the grammarians, for if he had spoken in
the singular number, he had not expressed
the Apostle's meaning, " Therefore let us
speak, and not be afraid of the grammarian's
palmer, so that we may come to the sound
and more certain truth."

These things 1 have examined particularly,
though the matter be not weighty, that the
reader may see how soundly and sincerely,
you gather out of the Fathers, where no great
need enforceth you, that he may the rather
suspect your dealing with them in matters of
great importance.

23. Although the text be not truly translated
by you, yet ye are not able by it to disprove the
truth of our doctrine, nor to defend your own
heresies. Whatsoever in your annotations
you have observed to charge us with here-
tical corruptions of false deductions, hath
been sufficiently confuted already. As for
the old brag of Apostolic tradition, exposition
of Fathers, decrees of Church and Councils,
shall now be declared to be as vain as ever
it was. And whosoever, with diligence, sin-
cerity, and indifference will vouchsafe to
read, as well your annotations, as our an-
swer to the same, I doubt not but they shall
acknowledge more to be performed conccrn-
mg this matter in the end, than we promise
in the beginning. As for the wilful blind,
that will be led by none other, but by your
blind Pharisaical guides, we must let tnem
alone, to fall together with you, into the pit
of everlasting destruction.

24. We may see, there is no small account
made of these your annotations, that you
promise the reader such satisfaction and con-
tentment in them, as he could not find in all
the Popish treatises, that have been set forth
these thirty years. Well, the trial is all.
For my part, by the assistance of God's

grace, I nothing doubt, but as I have in
twenty other of your treatises, laid open the
weakness of your part, with the lewd means
you use to uphold it, in such sort you have
no list to reply : so in this work, 1 shall per-
form the lilu>, I hat the saying of Augustin,
by you .~r I (Imwii, -Imll be found most true.
" That tip r,Mii!:i'ih;ion of Papists, as of all
oiher lilu' li'icii, , is the occasion, that the
true meaning of the Scripture by diligent
search is better understood, than it were like
to have been, if no such heresy had arisen,
and that the true Catholics be better discern-
ed from the arrogant heretics, according to
the saying of the Apostle. There must
be heresies, that tiiey which are approved
may be made manifest." So the malice of
Satan, the taiher of lies, is by the invincible
power ot God, converted to the avouching of
the truth, and to the benefit of the Church,
which by heresies the Devil seeketh to over-
throw.

25. Your application of Augustin's place,
is as true as your quotation: for you quote
cap. 13, iiislead of the 33 vujk And he speak-
eth not of points of doctrine, that indeed are
not decided by Scripture, for of the point of
doctrine in controversy between him and the
Donatists, that such as were baptized by he-
retics, might not be rebaptized, he saith in
the chapter going before, " Truly we follow
in this thing'also, the most certain authority
of the canonical Scriptures." And a little
before, he had alleged for the same question
among other authorities of Scriptures, the
saying of our Saviour Christ to Peter. He
that is once washed, need not to be washed
again. But the matter that was not to be
found in the Scripture, was an example of
one baptized by heretics, received by the
Church without rebaplisni. For he had also
before alleged the same exainple of the Sa-
maritans, who being circmncisetl in schism
and heresy, were not circumcised again,
when they were converted to the true reli-
gion of the Jews : which proveth the point o
doctrine invincibly. But the contentious he-
retic would still urge the like example to be
showed of baptism, whereupon Augustin saith,
" Therefore, although indeed, an example be
not brought forth of this thing, out of the
canonical Scriptures, yet in the same things
also the truth of the same Scriptures is
holden of us, when we do that which hath
now pleased the whole Church, whom the
authorities of the Scriptures themselves doth
commend, that for as much as the holy
Scripture cannot deceive, whosoever feareth
to be deceived with the obscurity of this
question, let him ask counsel of the same
Church, which the holy Scriptures without
all ambiguity, doth demonstrate or set out."
The obscurity of this question grew by the
contrary judgment and practice of Cyprian's
time, which the whole Church, by the autho-
rity of the Scriptures, had reformed in Au-
gustin]s time. He saith not therefore, "that
of points not decided by Scriptures, the
Church must be consulted," but where ques-

34

PREFACE:

tion of contrary judgment and practice doth
arise, the judgment of the whole Church
must be inquired, what is agreeable to the
holy Scriptures, and preferred before the
particular opinions and practices of any other,
though otherwise godly and learned, as Cy-
prian was.

The Church therefore hath wisdom to de-
cide questions by Scripture, not authority to
determine of points of doctrine, not decided by
the Scriptures, for there are not such neces-
sary for God's people, to know or practise.

26. You translate the vulgar Latm text, and
not the original Greek text, for ten causes.
The first is the antiquity, that it was in use
in the Church of God, above 1,300 years ago.
This is more boldly affirmed, than can be
soundly proved : for it appeareth not by the
fathers of those times, that any oue transla-
tion was generally used. Ausnistin sailh,
" There was an infinite variety of Latin trans-
lations." Hieronym in effect saith as much.
Pre/at. ad Danasum in 4, Evang. Yea, it will
be ihard f )r you to name any one P'ather of
the Latin Church, that used it more than 1,300
years ago.

Tertullian used it not, as appeareth by a
hundred texts that he citeth, differing from
it : for example. Your vulgar Latin hath
Alter alteritis otieru portate. Tertullian citeth it,
Oiiera vextra inuicem. suslinete. Your text hath,
prudentiamprudenlium reprobaho. Tertullian's
text was, irritam facium. Your text hath,
Non enim eruhesco Eoangelium. Tertullian's
text was, Non enim mepudet Evangelii.

Cyprian used it not, as ap])eareth by infi-
nite texts, which he citeth in his books of
testimonies ad Quirlnum, and throughout his
works, whereof 1 will show a few examples,
Your text hath Matt. 3, Non sumidignus
cah:eamenta portare. Cyprian's text had, iVon
sum doneu.^, ad (iuirinum, lib. 1, num. 12, Luke
1. Your text hath. Quia visitavit et fecit re-
demplionempUhissu'B. Cyprian's text was. Quia
prospexit redemptionem populo sua, lib. 2, num.
7. Your text .Tohn 1, hath, in principio erat
verbiim. Cyprian's text had, fn vrincipio erat
Sermo, lib. 2. num. 6. Your text Rom. 2. hath.
An divitias bonitalis ejus et patientim, et long
animitatis contemnis ? Cyprian's translation
had. An nunquid opulentiam bonilatis ejus et
sastinenliaih et patientiam contemnis ? lib. 3.
num. 35.- The Clergy of Rome in Cyprian's
time used not your vulgar Latin text as ap-
peareth by divers texts cited in their Epis-
tle.s. As for example, your text hath. Mat.
18, Onine debilunl dimisi tibi quoninm rogasti
me. The Romans' text had, Donavi lihiomne
dehitum quia me rogasti. Cler. Rom. Epist. 31.
Your text hath, Rom. I, Quia fides vestra
annunciatur in unvierso niundo. Their text
had, Quia fides vestra prwdicatur in tolo mundo.

Ireneus, or he that translated him into
Latin, w-hich is very ancient, followed another
translation than your vulgar Latin. I for-
bear examples, which are many, beca'ise it is
not certain of what time the translator of
Ireneus lived, who is thought to have written
in Greek.

Amobius, an ancient writer, used not vour
text, as impeareth by divers places which he
citeth. For example, your text hath, 1 John
2, Filioli novissirna hora est. Arnobius read,
Fucri novissirna hora, <^c. Your text, Luke
22, hath, Saianas expelivit vos ut cribraret.
Arnobius did read, ventilet. Your text saith,
Ego autem rogavi. Amobius saith, Ego au-
tem intercessi.

Hilary used not your vulgar Latin text, as
appeareth through all his commentary upon
Matthew, whereof take these examples.
Your text hath. Matt. 7, In quo enim judicio
judicaveritis indicabimini. Hilary saith, Judi-
cabitur de vobis.

Cap. 15, your text hath, Arundinem vento
agitatam. Hilary readeth, vento moveri. Your
Latin text hath, Matt. 26, Extendens manum
exemit gladium suum et percutiens servum
principis sacerdolum amputavit auriculum ejus.
flilary aaith, gladium exercns serno principis
sacerdotum aurem abscidit.

Ambrose, you confessed before, used a
more ancient translation than your vulgar
Latin, and lest the unlearned reader should
think it were in that one only place, 1 will
give a fiew examples, whereby it may appear
Fhat he used not your vulgar Latin in his
whole commentary upon Luke. In the An-
gel's salutation, Luke 1, your text hath, m
mulieribus. Ambrose saith, inter mulieres.
In the answer of Mary, your text hath fiat
mild. Ambrose saith, contingat mihi. In the
12th chapter, where your text hath a^er, Am-
brose hath possessio. Yours hath Quid indua-
mini, Ambrose hath, quid vestiamini.

Pacianus used it not, as Ep. 1. Luk. Dignus
ft«< mercennrius. Your text is, Operarius. 2
Cor. 2. Non enim versuiias ejus ignoramus.
Yours, Non enim ignoramus cogitationes ejus.

.Ttilius Firmicus, tra. 1. Qui aufert. Vulg.
Qui tollit. Apo. 5. Prostraverunt se. Vulg. Ce-
ciderunt.

Victorinus Col. 1. sedes, Vulg. tlironi. Condi-
ta, Vulg. creata. 1 Tim, 3. mysterium, Vulg.
sacramentum. Receptum, Vulg. assumplum.

Gaudenrius Brixianus used it not, as it ap-
peareth Ep. ad Genninium, v^here he rehear-
seth the whole parable of the unjust steward
out of another translation.

Seeing none of the Fathers of those times,
used your vulgar Latin text, I pray you tell us
in good earnest, what Fathers you mean ?
for these are the chief, and almost all those
works remain of those times. A^ain, where
you say it is most ancient, you ibrget what
you said before, that Ambrose followed an
older translation than the vulgar Latin trans-
lation.

The places by you quoted, do show, that
Hieronym did correct a vulgar Latin text,
that was much used before his time, at the
request of Dimasus, but the common received
opinion of Papists, which call it Hieronym's
translation, is no good argument to prove it
to be the ancient vulgar text of his correction.
All probability, is but your own authority.
For it is against all probability, th^t Hiero-
nym who corrected it, according to the Greek,

PREFACE.

Bs he professeth, would have left so many
places that are not warranted by any Greek
copy.

Again, there are in it, some of those faults
which Hicronym did correct, as in Mark the
first, the name of Esay, which he thinkeUi to
be the fault of the writers. Com. in Matt,
ap. 3. The like is in some copies of the vul-
gar Latin, Judma Jtukc. Matl. 2, and cap. f>
he correcteth the word ei-^e/v/jtVio/i?, which re-
maineth in your vulgar Latin te-xt.

Also c. 16. 4. it appeareth that Hieronym's
text was vade relro me, yours is vade post me.

In the Epistle to the Lialat. c. 1. where your
vulgar h&nn\iKl\\ cxpugnahani iUam, liiero-
nyni in his commentary, rehearseth the text,
et devastabam illam. Likewise for acquivi in
the same chapter, he correcteth conltdi ac-
cording to the Greeks. Again, upon the third
chapter he saith expressly : In some books it
is read, who hath bewitched you not to believe
the truth ? but because it is notfound in the co-
pies of Origen, we have omitted it. But those
words which he saith he hath omitted, your
vulgar text hath. Therefore with greater
probability, may I say, that your vulgar text
is not that which Hieronym corrected, but
rather the same text uncorrected, than you
can affirm, that by all probability, it is that
which he corrected.

The antecedent being proved false, the
consequent cannot be true. Augustin com-
mendeth Hieronym's labour and diligence in
that correction of the vulgar Latin, but we
have declared before, this is not that which
he corrected, therefore it is not the same
which Augustin so commcndeth. Neither
doth Augustin use your vulgar Latin text, as
1 might show by five hundred examples, but a
few shall suffice.

In the ninth of John, your vulgar latin text
hath,/ec<< lulum ex sptUo, et linivtt lutum super
oculos ejus. Augustin's translation was de
saliva sua lutum fecit et injiinxil oculos cmci.
Tract, ill Joan. 44. Also Jolri 13, your vul-
gar Latin hath posi buccellam. Augusiin's book
had, post panem, or post panejn intinctum. In
the first chapter of John's first Epistle, your
vulgar Latin text hath, et testamur et annuncia-
mus vobis vita7n ueternam, quce erat apud jyalrem
et apparuit nobis. Augustin's text had, et tes-
tes sumus, et amiunciamus vobis vitam aiernavi,
quce erat apud pat rem, et manifesta est in nobis.
Also in the second chapter, to the fifth verse
he addeth these words, si in illo perfecti fueri-
mus, which are not in your vulgar Latin text.
In the same phce, he readeth dilectio DA.
where your text hath charitas. In the f.unih
chapter of the same Epistle, your text hath
omnis smritus qui solvit Jesum. Augustin's
text had omnis spiritus, qui non conftetur Jesum
in came venisse, ^c. By these it is manifest
that Augustin followed not your vulgar Latin
text, which it is like he would }iave done, if
it had been the same which Hieronym cor-
rected, and which he so commended and
allowed.

Y9U are not able to prove your Church
service to be so ancient as Augustin's time,
4

for many of your Church lessons are taken
out of Bcda, and other writers, who lived
many hundred years after Augustin's age.
And such parts of the Scripture, as seem to
have been of most ancient time used in the
Church of Rome, are not taken out of your
vulgar Latin text. In the Lord's prayer, it
is jianem nostrum quotidiunum, in your vulgar
Latin text supcrsubstanliahin, likewise iur glo-
riam in e.ccclsi.':, your vulgar Latin hath gloria
in (il/issi/iii.--. So out (iT Matthew 21, your
Cliiircli strviii; iiaili Hint diclus qui venit in
nomine Dcinini. Imsanmi ui CJ:celsis, your vulgar
Latin halh m nl/i.s,m,s.

That It liaihii'ii lirtii ever since Hieronym's
time allfLjcil, aial iiiuiiiroted in the writings
and cominentaiK -^ nl 11. ( ancu'iit l-'athers of
the Latin Clninli .-hall a;'|ic ai li\ ihese testi-
monies foUouum. 'Vnur w xi lialii Matt. 16,
portCB inferi tieu pnrulcbunt. Opla/iis Mileviia-
nus, allegeth portce inferoiinii, non vincent.
Matt. 7, your vulgar Latin hath conyersi di-
rumpant vos. Optalus read, co7iversi elidant
vos. Luke l^^ in your vulgar Latin it is thus
written, dixit uutem et ad quosd'Ani qui in se con-
fidebant tanquam jusii, et aspernabantur cceteros.
rtptaius t^aiih it"is written, Dicebat Jesus hanc
siinUiliijlini in propter^eos qui se saiictos putant,
it (iinliinnuiitccr.teros.

Fuigeniiiis, another ancient father of the
Latin Church, alleged not always your Latin
text, as appearelh. Ad Trasimundum lib. 1. c.
5. Uinnis spiritus qui noii conjitetur Jesum
Christum in came v&nisse, ex Deo non est Your
text hath, qui solvit Jesum. 1 John 4. lib. 2.
c. 18, his text had cunfonne corpori, where
your text halh lon/ii^uni'lani. Pliil. 3.

Priiuasius, aiiuldlaili. 1 mIiIi, i .;,iin Church,
in his Conuiientary uihju ihi lijii.-tle to the
Hebrews cap. 1. li'atli Ultu luUiliu prce consor-
libus, where your text hath, oleo_ exultationis
pr<B participibus. Cap. 3. ad Gal. in his expo-
sition he followeth that, which he saith was
the Latin text, Quihus ud horam cessimus :
whereas the Latin now is negatively neque
adhoram. And although the writers or prin-
ters have prefixed the vulgar Latin before his
commentaries, yet it appeareth by many
places of his commentaries, that he followed
another text.

Prosper Aguitanicus somewhat elder than
he, allegeth Scripture, out of another transla-
tion, than your vulgar Latin : as de promiss,
part 3. pro. 1. out of John 1. die, ut haheamus
renunciare ?tis, your text is, tit responsum
demus. In the same place, vox clamantis in
enuin, paraie viom, ^c , your text is, in deserto,
ffin^iie. Out of the Acts 13, he citeth this
tL .\t, Cum impleretur cursus Joannes, dixit, quern,
i.ie suspiciamini esse, non sum ego, sed ecce venit
post me, de cujus pedibus non sum dignus solvere
corrigiam calceamentorum ejus. Your text is,
cu7n impleret autem Joan nes cursum suurn dicebat,
quem me arbitramini esse non sum ego, ecce venit
post me cujus non sum dignus calceamenta pedum
solvere. It were folly to add more examples,
in a case so manifest.

Leo, Bishop of Rome, expounded not your
vulgar Latin text, and therefore it is not like

26

PREFACE.

to be that which liieronym corrected : for
in his Horn, infest, omn. sanctorum, interpret-
ing the beginning of Matthew's (jospel : next
after Beati pauperes, he placeth Beali (jui
lugent, as it is in the Greek. " After the coi/i-
mendation of this nuist happy poverty, our Lord
added, saying, blessed are they that viourn. Your
vulgar text" placeth, heati miles, quoniam ipsi
possidebimt terrain. And' Leo, when iie Com-
eth to that third beatitude, readeth hareditate
possidebunt terrain, more expressing the Greek
word. Gregory indeed, who was three hun-
dred years after the time by you before
named used your vulgar Latin text, and that
so precisely, that where there is a manifest
corrupiion, not of the translator, but of the
writers, Luke 15, evertit domum, for everrit, he
nevertheless expoundeth the text according
to that corruption, although he confcsseth
that in another translation it was ciimndat,
which is more agreeable to the Greek. But
this error of Gregory, you are content to give
over, for in your translation you say, she doth
sweep the house, according to the truth of the
original Greek, being ashamed to follow the
gross error of the best Bishop of Rome, of
all the number that followed him.

Vigilius, an ancient Father, used not your
translation, as appeareth in many places :
Lib. 2. he citeth the text thus, Luk. 2. Puer
autem crescebat et confortahatur, repletus sopien-
tia, et gratia Dei super eum. Your text hath,
plenus sapientia, et gratia Dei erat in Ulo. Again
this text Heb. 2, he citeth, nam paulo minus
minoratum vidimus Jesum, ^c. Your text is,
eum autem qui modicequam angeli minoratus est.
In the same place alter some Greek copies,
Vigilius readeth, sine Deo, where your text is,
gratia Dei.

Gildas, our countryman, Matt. 5. 16. magni-
ficent patrem vestrum. Vulg. glorificait. Matt.
7. 3. trabein in oculo tuo non consideras. Vulg.
non vides. 1 Tim. 3. si quis episcopatum cupil,
honnm opus cupil. Vulg. desiderat.

The profane particular chapter of Trent,
hath no authority to prefer any tran.slation,
much less one so corrupt and depraved as
that is, before the original text of the Apos-
tles' and Pjvangclists' own inditing ; nor to for-
bid any man to reject that which is found
disagreeing from the original verity. No
council althouirh it were ge^ieral, which your
good lords and masters of the Popish French
Church, will not acknowledge the Tridentine
to be, have any authority against the truth,
but only for it, as Paul saith of himself, and
other Apostles.

In gravity, sincerity, and majesty, it is not
to be cornnared with the authentical Greek
text, beside that in many places it is ridi-
culous, insincere, untrue, and consequently
of no authoriiy, much less majesty. And al-
though the translator was not partial in re-
spect of the controversies of our time, yet
this unant translation sometime is abused of
you, to the maintenance of your errors, as in
answering your annotations will appear.

Tlie transhitor indeed according to his
knowledge, did purpose to translate exactly,

both words and phrases : but bemg nei-
ther very good Grecian nor good Latinist,
beside that he erred in many places from the
true sense, he hatli translated many places
barbarously, as is confessed by Lindanus,
Isidorus, Clarius, and others of judgment
among you. What hurt is it then, if by
learned men of these times, which have ex-
act judgment in both the tongues, that rude-
ness be amended. Is the Scripture of more
credit in false Latin or in barbarous Latin,
than in true and clean Latin ? No, verily,
but that you prefer old errors, belore old
truth newly restored. If that vulgar transla-
tion follow the truth more exactly than ours, I
would wish ours were reformed according to
the Greek. Concerning the examples vou
bring, I answer your yrffessc doth not tollow
the Greek more exactly, than our words, to
maintain, or to show forth. For Trpoiorao-yat
doth signify as well that which we translate,
as that which your vulgar text hath. We
translate it also to excel, as Beza doth say,
Prceslantes esse: and the Greek signifieth all
three indifferently, as every man that is
learned therein will confess, and the Lexi-
cons bear witness. The word dedicated, as
Beza translateth it, had been more proper,
than prepared : yet, because the word signi-
fieth, to renew, and mention is made before
of the new way, it is no hurt to the sense, to
say. He prepared a new way. As for the
words, Justijicaliones, Traditiones, Idola, we
expound truly according to the Greek, as is
declared at large, in the book of the defence
of our translations, unto which I refer the
reader.

Beza preferred it before the translations of
Castalion, lUyricus, and such like ; and it is
not to be denied, that the old interpreter of
the New Testament, according to his know-
ledge, and after that copy which he followed,^
translated religiously: yet partly for want of
knowledge, partly for lack of conference of
other copies, or judgment to discern them,
he hath translated many things obscurely,
many things untruly, some things ambigu-
ou.sly, and oftentimes barbarously.

The dissension of interpreters must be de-
cided by the original Greek, as Augustine
showeth, and Hieronym ihinkeih as much.
Neither is there greater dissension of our
interpreters, than is of the copies of your
vulgar Latin text: neither is it like, neither
is there any cause why Luther should so say,
as you report out of iiis adversary Cocltsiis.
For so long as the Greek text remaineth, the
diversity of translations cannot bring the
truth in uncertainty, but they that be learners
and lovers of truth, may plainly see it. Nor
yet is Beza's translation so wide from the
Greek, that it is forsaken of us : but we uso
our judgment freely in those points, and are
not tied to his authority. The Son of Cainan,
though it be a superfluous and false addition,
yet because it is in most of the Greek copies,
we are content to let it stand, as the name of
Jeremy, in Matt. Gospel, which yet we
doubt not to be a corruption instead of Za-

PREFACE.

27

chary, or else that there should be neither
named. Yet Beza, by authority of Moses,
and of a very ancient Greek copy, now re-
jTiaining in iJie library of the University of
Cambridge, doth leave it out in his transla-
tion.

The other example, Cum ruoribus, with
their wives, is nothing wide fiom the Greek
text, but very aptly agreeth therewith, yet
because the word signifielh also women ge-
nerally, and because it might be, that there
were other godly women, besides the wives
of the Apostles, our translator thought good
to translate it by the word women, wliich
comprehendeth as well wives, as other wo-
men.

This only argument, if it were well proved,
might justify your translation out of the vulgar
Latin text. The other nine reasons, if ihey
were all granted, as there is not one of them
all true and good, arc not sufficient to prove,
that you ought to translate out of the Latin,
rather than out of the Greek. Seeing the
water is most pure out of the spring, and not
out of ponds and ditches that are derived
trom it.

27. The proof is like your accustomed
proofs, where you heap on words to deceive
the ignorant, which being rightly weighed,
have no substance at all of truth in them.
Your first argument is, that most of the an-
cient heretics were Grecians, which did cor-
rupt the Scriptures in Greek. A feeble rea-
son, as though the providence of God, which
caused the New Testament to be written in
Greek, either could not, or would not, pre-
serve it from the corruption of the heretics,
in Greek as well as in Latin. But some of
these corruptions, you say, remain in the
Greek books unto this day : it may he in some
copies they do, which yet are convinced by
other copies. But that you deny : and for
example you say, Tertullian affirmeth the
Greek text, which is at this day, 1 Cor. 15,
47, to be an old corruption of Marcion the
heretic, and the truth to be as your vulgar
Latin hath : but Lindanus whom you follow,
mistook Tertullian greatly, and so doth Beza.
For Tertullian layeth not Marcion's corruption
in that verse, but in the 46th verse, and by
the authority of the Apostle in the 47th verse,
discovereth his corruption. For after he
hath proved out of the Apostle against Mar-
cion, that the resurrection pertaineth unto the
body, and not unto the soul only : he declareth
that the Apostle confirnieth the same^ of
Christ himself, where he saith, " The first
Adam was made a living soul, the last Adam
a quickening spirit, although the most foolish
heretic would not have it to bo so: for he
hath placed the last lord, instead of the last
Adam, fearing indeed, lest if he shall have the
Lord to be the last Adain, we also might de-
fend Christ in the last Adam, to be of the
same nature whereof the first Adam was.
But the falsehood doth plainly appear : for
why is the first Adam, but hecau.se there is
the'last Adam ? There is no order of things
one to another, except they be equal, and be

either of the same name, or substance, or
author. For although i:i divers things also,
there may be one thing first, and another
last, yet they must be of one author. But it
the author be another, he also may be called
the last : yet that which he hath brought in,
is first, but last, if it be equal to the first:
but equal to the first it is not, because it is
of the same author ; after the same manner, he
siiall be convinced in the name of man.
The first man, saith the Apostle, is of the
earth earthly, the second is the Lord from ,
Heaven. Why is he called the second, if he
be not a man as the first I Or is the first the
Lord if the second be ? But it sufficeth, if
in the Gospel he taketh Christ the Son of
Man, as man ; and in the man Adam, cannot
deny him. The words following also do
press him together; for when the Apostle
saith, such as he is, which is of the earth,
namely the man, such are the men earthly :
therefore, such as the man is, that is from
Heaven, such are the men who are fronj
Heaven." This place of Tertullian being
rightly understood, doth not charge the Greek
with any corniption, but rather reproveth the
corruption of Marcion in verse 45 ; and is a
good testimony for the antiquity of that read-
ing, which is now of verse 47 in the Greek
text. And whereas in his book, De carnis
resurrectione, it is now read, Secundus homo
de calo ; it scemeth that Domiiius is left out,
through fault of the writers, seeing he addeth
immediately, Id est, SermoDei,idest Chrislus ;
which agreeth properly to Dcminus, and
addeth not celestis, as it is in the vulgar Latin.
And although some ancient Fathers of the
Latin Church, as Ambrose and Hieronym,
do read so, and Calvin misliketh not the
sense, which is true ; yet all the Greek copies
and ancient Fathers of the Greek Church,
as Athanasius alleging it against Marcion
himself, Euthy. Fan. par.l. tit.9\ Chrysos-
tom, Damascen, andOecumenius, holding the
Greek text, and the sense thereof, being
good and godly, there is no reason why it
should be counted a corruption. Another
corruption of the Greek text, you say is noted
by Hierom. in 1 Cor. 7. 33. Adv. Jovinian, lib.
1 ; where indeed he saith that " the Latin
books of his time were as the Greek is now,
and that the Apostolic truth is as your vulgate
text is, and as he in that place translateth :"
yet he confesseth that he had cited it other-
wise, and so he doth in his book against
Helvidius, and it Ep. ad Eustochi. de Virgin,
custodia. But seeing Basil, who was of the
Greek Church, and older than he, doth often
cite the text as we read it now, and so doth
Chrysostom likewise read and expound it
Oecumenius also and Theophylact. Almost
all the old Greek copies do agree in this read-
ing, with that which was the ancient Latin
text in Hieronym's time: therefore it is
rather like that Hieronym's Greek book was
faulty, and lacked the conjunction, than that
all the Greek Church was deceived in it. The
third corruption you say is noted by the Tri-
partite history, /t6. 12. cap. 4. in 1 John 4. 3 ;

28

PREFACE.

and the true reading to be onmis sjnritus qui
solvit Jesuni ; as also Socrates contendeth,
affirming that text which we now read, is a
corruption of tlie Nestorians, as Beza con-
fesseth. But Beza tclleth you also, that Cy-
prian, lib. 2. ado. Jiideeus, cap. 8 ; citeth it in
Latin, according to that we now read in the
Greek, who seeing he lived certain hundred
years before Nestorius, Socrates, or Cassio-
dorus, do unjustly charge him with corrup-
tion, although some old copies in their time,
' whom your Vulgate interpreter followed,
might have o Xvti tov Irjuovi', as Socrates saith.
Yet all the Fathers of the Greek church, as
appeareth by Oecumenius, retaining the
Greek text as it is now, and all the ancient
copies thereunto agreeing, and the Syrian
translation confirming it, the testimony of one
no very ancient historian, Socrates, and that
manifestly false, is not sufficient to convince
the Greek Testament of corruption, espe-
cially seeing not only Cyprian, and long Ije-
iore him, TertuUian, De pnscript. adv. Heret.,
and alter ihem Augustiii, ami otiu r ancient
Fathers of the Latin church, do ai;kiiowledge
this reading to be the true text and word of
God.

23. It is a shameless cavillation to say, we
acknowledge the Greek text lo be corrupt,
because in some few places, where the Greek
copies do vaiy, through the default of the
writers, being deceived by similitude of let-
ters or otherwise, we choose that reading,
which being most agreeable t > the circum-
stance of the text is confirmed also by au-
thority of the vulgar Latin translation; as in
the first example you bring out of Heb. 9 :
1. Some Greek copies now extant, leave out
the word (ahn-iiade, and so the circumstance
(jf the place rerpiireth. The same is tiie
judgment of Photiu.~, and Oecumeniu.-:, :;i;(i
before them of Chrysostom, in whose copy
it was left out. The Syriac translation
also omitteth it, as well as the vulgar
Latin. Is the Greek text then corrupted,
when we have so good testimony of the true
reading thereof, both out of some ancient
Greek copies yet extant, out of the ancient
Fathers of the Greek text, and also out of
the ancient translations into other languages?
The second, Rom. 12, likewise, hath most
of the ancient Greek copies to warrant it,
beside the authority of Clemens, Alexandri-
nus, Basil, Chrysostom. Photius, Oecumenius,
Theophylact, old writers of the Greek church,
the Syriac translation, and the Vulgate inter-
preter of the Latin ; yet forsooth, we forsake
the Greek text as corrupted, when in diver-
sity of Greek readings, we follo>.i that which
is so substantially avouched.

The third example. Apocalypse 11, beside
the Complutensian edition, wliich doubtless
followed some ancient Greek copies, hath
the authority of Aretas, and those ancients
of the Greek church, out of whom he gathered
his coiiMnentarics, which, is sufficient to judge
of that diversity, which is in mistaking of
one only letter in the Greek word.
The fourth, 2 Tim. 1. 14. is no departing or

forsaking of any Greek text, but only a ne
cessary explication of that Greek according
to our English phrase. In so great a number
oi places, as you speak of, in this section, you
had small wit to bring this for one, but that
you svere come to the end of your quarrels,
though you place another after it lor a fa-
shion. You yourselves have other manner of
additions than this is, in your translation,
whereof soine are necessary and some need-
less. Yet you would not be charged lo for-
sake the Latin text as corrupt, although
sometimes you do, and cleave to the Greek,
wherein no wise man will blame you.

The last example, James 5. 12, hath also
ancient Greek copies, the Syriac translation,
and the judgment of Oecumenius, with such
ancient Fathers as he doth follow, together
with the vulgar Latin.

'\Ve forsake not the Greek text as corrupt-
ed, when we forsake the fault of the printer
or of the writer, and follow the Greek text,
which is warranted by ancient copies writ-
ten or printed, and by the authority of ancient
Fathers, the sense of the Holy Ghost, and the
circumstances of the places agreeing that to
be the very true reading of the Greek text
and the right Scripture of God, no more than
you forsake the vulgar Latin text as corrupt-
ed, when you leave the common reading, and
follow that which is placed in the margin-
You yourselves acknowledge at the end of
this preface, that sometimes you translate the
word in the Latin margin, and not that in
the text, " when by the Greek or the Fathers,
we •see it is a manifest fault of the writer
thereof, who mistook one word for another."
And may we not do the same in the Greek,
which you do in the Latin, without forsaking
the Latin as corrupted ? O conscience of Pa-
pists !

29. It is not vain trifles, whatsoever Eras-
mus, or any other man, shall reject out of the
Greek text under that name ; and yet you do
him wrong, to say he calleth the conclusion
of tiie Lord's prayer trifles, absolutely ; but
upon condition, if it be no part of the ancient
text : for confirmation whereof, beside the
most part of ancient Greek copies, Chrysos-
tom in his commentary upon Matthew's gos-
pel, Horn. 20, without any controversy doth
read it and expound it. Therefore it msiy well
be thought, that the Homily upon the Loru's
I)rayer m the fifth tome, where it is omitted,
was written by some P^ather of the Latin
Church, rather than by Chrysostom. So the
style in my opinion doth argue with the men-
tion of stimum corda, brought in also by Cy-
prian. Euthymius who gathered his exposi-
tion out of many ancient Fathers of the Greek
Church, doth in like manner read it, and ex-
pound it. The Syriac interpretation also
which is very ancient doth acknowledge it :
so doth the Hebrew text, which if it be not
the authentical ol Matthew, yet is very ancient.
The Latin Church indeed hath not used it
in the form of prayer, because it is not a peti-
tion, but acknowledging of the power and
glory of God, to whom the petitions are di-

PREFACE.

reeled. Yet it secmeth, that Tertullian did
read it: for althoutrh in his book, Ve ora-
rtone, where he handleth only the petitions, he
makes no mention of it, yet, lAb. 4. adv. Mar.
it is veiy like, he hath respect unto it, when
after a short conviction of the Heretic out of
every petition of the Lord's prayer, he add-
eth — " Therefore of whom shall I ask, that I
may receive ? At whom shall 1 seek, that I
may find ? At whom shall I knock, that it
may be opened unto me ? Who hath to give
to him that asketli ? lie whose are all things,
whose also I am, who do ask." And where-
as some ancient Greek copies, which it
seems that the Vulgate Latin interpreter did
follow, do back this conclusion, yet it fbllow-
eth not, that it is rashly added in all the rest,
and so rashly received of the Greek Church,
but rather it is most lilse, that the writers of
those copies omitted it, as a thing commonly
known, and daily rehearsed of every man :
by which means also, it is like, the omission
of certain petitions in Luke's Gospel came.

Concerning the second example of super-
fluity noted by Erasmus, Rom. 11. 6, seeing
all the Greek copies except one, that we can
hear of extant in these days, do agree in this
text ; and Chrysostom in his commentary
upon this place, likewise Phofius, Oecume-
nius and Theophylact do read ii. mid ihc u xt
requireth it to make a perfect ;h(Miii. -i-, we
must rather think it a defect in \(iiir \ ul-aiu
Latin text, than a superfluity in tlie LiitL-k.
For the third superfluity of the word wife,
Mark 10. 29, Erasmus hath nothing but his
bare conjecture ; all the Greek copies being
against him. But it is a device that you have
found out, to make the Greek text condemn
itself of superfluity, and to justify ex-
ceedingly the vulgar Latin. Because the
printers Stephen and Crispin do set a mark
at those words or sentences which are found
in most of the written copies, yet not in all;
that the readers may know, that such words
or sentences are not found in every written
copy; which, by no logic in the world, ar-
gueth the one of superfluity more than the
other of defect, but leave it to the judgment
and discerning of the learned, which is most
agreeable to the truth. Your own Vulgate
Latin te.xt, printed by Plantin and corrected
by Hentenius, hath^more than two hundred
places in the New Testament marked more
than are found in divers ancient copies.
Wherefore, if Popish logic be as good against
Latin, as it is against Greek, I may conclude,
that the Vulgate Latin text in these super-
fluities condemneth itself, and justifieth the
Greek text exceedingly, as being marked in
a number of places, that such words and sen-
tences are superfluous, in which our Greek
text hath no such thing. For example, Acts
5. 8, the word, mulier, woman, hath a mark
of superfluity : and in the same chapter, verse
15, this sentence, "arid might be all delivered
from their infirmities." And Acts 15. 41, this
sentence is noted with a mark of superfluity ;
"Commanding them to keep the precepts "of
the Apostles and Elders ;" none of which is

in our Greek text ; and therefore it provea
the Greek to be more sincere and true than
the Latin. This is your own argument,
therefore you must not deny it.

30. If you would conclude rightly, you
should say, that it is no derogation to the vul-
gar Latin text, to disagree from every Greek
copy, so it agree with the most and the best.
But to disagree from all, as it doth some
times, or olten from the most and the best,
must needs be a great derogation unto it.
The testimony of Beza whicli you cite, is
nothing against himself; neither doth it jus-
tify your vulgate Latin text in all places, but
only where it followed the best and truest
copies of the Greek text, as sometimes it
doth: unto which you do well to confesB
with Augustin, that " the Latin translations
that fail in any thing must needs yield." But
the chief matter is to prove, that it was trans-
lated out of the more learned and diligent
Greek copies : and that it hath continued
ever since without alteration or corruption.
The first you take upon you to prove by eight
reasons,*all which shall be examined.

If it agree Vv'ith the true and uncorrupted
Greek text, we will not complain, but you
must remember that every Greek copy, ex-
tant or not extant, is not sufficient to excuse
it : neither can you prove that it agrees with
the true and uncorrupted text in all places,
as where it is not only against all old copies
extant, but also against the reading and inter-
pretation of all the Fathers of the Greek
church. Where you doubt, lest we shall for-
sake the Greek, it is needless. Beza, in
.Tames 4 : 2, with Erasmus, supposeth a letter
might be changed through default of the
writers, in a matter of no controversy or ad-
vantage against you. In the other place he
maketh no question, but showeth how the
Greek word is taken, even in the same sense,
that your vulgate translator doth.

Sometimes it doth agree with other Greek
copies set in the margin, but not always; and
therefore this is no good argument to justify
it to agree with the Greek in all places. If
it did always agree with the margin, it were
not enough to warrant it; except you can
prove all that is in the margin to be always
the true and uncorrupted, the more learned
and diligent Greek copy.

You make very good conclusions of parti-
culars. We sometimes follow the marginal
copies, as the true text, and leave the com-
mon reading; ergo, the maro;inal copies are
always the true text. In the examples by
you noted, I have showed what reasons we
have to prefer the marginal copies. Bring
you the like for those which agree with your
Vulgate Latin, dissenting from the common
Greek reading, and then your argument will
be of some force, otherwise you may be
ashamed to use it.

This argument in effect is the same as the
former. Therefore except you prove that
which any copy of Erasmus, Beza, Gagneis,
or any other man, hath agreeable to your
vulgar Latin to be a true, uncorrupted, and

more learned and diligent copy than the
common Greeic text, you say nothing to tlie
purpose. For the Latin text, as you said be-
fore, nmst yield and be correcied according
to the Fathers' meannig, by the true and un-
corrupted Greeic text, and by Augustin's
judgment, by tlie more learned and diligent
copies; and theretore cannot be justified by
following any Greek copy, though it be false,
corrupted, lesser learned, and more negligent.
As for some Greek copies, it is not unldie,
I ut they have by some perverse writers been
altered according to the Latin, or negligently
Leen written or copied out of truer copies.

This reason hath more pith than all that
went before, therefore whereas your vulgar
Ladn haili the consent of the ancient Fathers
of the Greek Church, although there be no
Greek copy extant at this day to warrant it,
yet will we not condemn it, as disagreeing
from the Greek text. As in the first example
you bring, 1 Tim. 6. 20. Although Oecu-
nienius doth read, as the common reading is
now, yet he telleth you that Chrysostom did
read as your vulgar Latin hath. Beza addeth
Basil, and of the Latin Fathers, Ambrose and
Augustin, and confesseih that it hath a very
good sense, yet he preferred the other, per-
adventure being moved by the authority of
the Syrian interpreter, who translateth it
vanities and novelties. But in your second
example of John 10. 29, you were foully be-
guiled to say, so readeth 'Cyril and expounddh
it, lib. 7. in John c. 10. For that seventh book,
as the fifili, the sixth, the eighth, are none of
Cyril's books, nor ot any ancient Fathers, but
were added by Jodocus Clicthovius, a very
late writer, because these four books of Cyril
are lost, and are nowhere extant at this day.
You show yourselves to be diligent readers
of antiquity, by this example. And yet you
might have been admonished to beware of
this ridiculous error at this time, if you would
have vouchsafed to peruse my rejoinder to
Bristow, sometime one of your crew, who
made sport with this authority of Cyril, to
defend the vulgar Latin before, and was well
laughed at for his labour, as you are much
more, among all the learned, who by his
stumbling in the dark, could not beware of
falling in the broad day light.

Your third example is of 1 Jolm 3. omnis
spirilus qni solvit Jrsum, which Ireneus read-
eth so, but of Ireneus there may be a doubt,
because he did write in Greek, and is trans-
lated into Latin by one that followed the vul-
gar Latin text very much, and was not so
precise in expressing the words of Ireneus,
as may appear by that parcel of Ireneus in
Greek, which is reserved in Epiphanius.
Augustin, in tract. G. in John, readeth this
text, according to the Greek text that now is,
and afterward discourseth at large upon it.
But tov/ards the end, he rcpeateth the text
according to ihc vulgar Latin, and brieflv
expounds it, whereby it seemeth, that his book
had both the texts. Except we should sus-
pect, tliat those few lines which concern the
vulgar Latin, were interlaced by some that

would show what sense the words of the
vulgar Ladn nnght have. Indeed the words
in the conclusion, (juidnos docet, 7ivd ut facta
interrogemus, verha Jion credamus, do very aptly
agree with the end of the sentence immediate-
ly before those fines, adeo ut noveritis, quia ad
facta retulit. Lodovicus Vives noteth divers
lines inserted in his book De Civitate Dei,
which in other ancient copies were not to be
found.

Leo indeed, who lived after Augustin, and
was a Bishop of Rome, followed herein the
vulgar Latin text. Socrates and the Tripar-
tite stor)', I have answered before. So that
except you had Ireneus in Greek, you have
gained little certainty out of the ancient Fa-
thers. TertuUian and Cyprian being for the
Greek reading that now is, with aU the Greek.
Church. ,

Touching your fourth example, JoAn 5.2,
if you let Piscina be the nominative case, and
by probatica understand a gate of Jerusalem
near to the Temple so called, your vulgar
Latin text is agreeable to the Greek text,
and need not to be altered. And this is Be-
za's judgment for the name of that gate, citing
Nehem. 3. 1. &,c. And although Chrysostom
and Cyril, andTheophilact deceived by them,
read otherwise, yet EuthymiUs, who followed
other ancient Fathers of the Greek Church,
readeth agreeable to the Greek text that now
is, and to the vulgar Latin.

Concerning vour fifth example, Theodoret,
as Beza telleth you, readeth the copulative
conjunction Km between the two nouns, signi-
fying gift and justice, but it appeareth not so
by his commentary. And his reading is not
sufficient to control all the copies, and all
other the Fathers of the Greek Church, as
Chrys. Phot. Oecum. Theophil. Last of all,
Luke 2. 14, the vulgar Latin is maintained not
only by Origen and Chrysostom, but also by
a most ancient copy which Beza had, now
kept in the Library of the University of Cam-
bridge, and is not'misliked of Beza, ahhough
he follow the conimon reading warranted by
all the rest of his Greek copies, and many
other of the ancient Fathers. To conclude,
if all the varieties of the vulgar Latin, had
some ancient Greek Father, or some old copy
to avouch them, as a great number have not ;
yet were not that sufficient to justify them,
if the better learned and more diligent copies
be against them, and the sense of the place
do plainly require another reading.

We think verily, that the old interpreter
did follow some Greek copy which he had,
in places where he haih not been depraved.
But whether it was alvvay.s a true and uncor-
rupted copy which he followed, we must ex-
nmine by other copies, by consent of the
Greek Fathers, by cUligent marking the scope
of the text, and by the ancient translations,
which seeing they are often against your
vulgar Latin text, although the "interpreter
followed some Greek co[)y, whether extant
I or not extant, lie is not altogether to be ex-
cused, nor his translation, according to some
I corrupt copy to be embraced as authentical

PREFACE.

31

Beside this, it is oftentimes nsanifest, tiiat
v'hcn his reaiiiii^ was the same that ours is,
j'et sometimes because he understood not
the property of the. Greek word or piirasc,
souieiiiiie because he was not able to express
it ajitly in tiio Latin tongue, lie halh connnitied
many errors rneet to be amended, as in the
annotations of Bezu, Erasmus and others, a
j;reat number may be seen. Tliis reason
therefore is of no force, to make it better tlian
tlie Greek generally, though the truth of
zOKi'a for irvyftri Were granted unto you : no
more than a beggar's cloak with a hundred
patches in it, is better than a fair gown of
velvet, that hath but one stich amiss in it.
As for the word in question if it signify up to
the elbow, as Theophylact and Euthymius
take it, 1 see no absurdity, ahhoujjh the Po-
pish Priest at Mass washeth only his fingers'
ends, as superstition is sometimes nice,
sometimes insatiable, if we think that the
Pharisees washed their hands to the elbow. |
And peradventure it is more probable that they i
washed to the elbow, than that they washed
oftentimes before every meal. But seeing
the word cometh of ^vyiios, which sisnifieth \
a fist, the meaning may be, they waslied di- j
ligently, as they do who oftentimes rub one ;
fist in another: and so it may be taken for
often washing, as the interpreter of Euthy- j
niius saith it is taken of all the interpreters. |

The consent of the Latin Fathers who fol- j
lowed the vulgar te.xt, which Hieronym in his '
time confessed to be corrupted, will not jus-
tify the vulgar translation against all the
Greek copies, all the Fathers, all old transia- '
tions, all circumstances of the text, and that
which you add, all such conjectures. The
former example is not agreeable to the rule,
for ^as you say it hath a Greek co|iy in the
Vatican, it hath the Syriac translation, and a i
Greek author to warrant it, beside the autho- ]
rity of Augustin and Leo, Fathers of the '
Latin Church. And yet two make not so
great a consent, to carry the matter from all
copies. Fathers, translations, circumstances ^
and conjectures. But in truth, your vulgar i
text, in some copies, hath according to the
Greek, spintux sanctus, and leaveth out dafus, i
yet indeed, this is not to be accounted a fault |
or variety, though it be not precisely accord-
ing to the word, which expresseth the true
meaning of the text, as all men, except Ma-
cedonian heretics, which deny the divinity of
the Holy Ghost, will confess.

In your second example, you have small
consent seeing Erasmus telleth you, that
Augustin is corrupted and Hieronym, as you
confess in the next section, is against you,
and so are some copies of your vulgar trans-
lation. Then have you no more but Am-
brose : for venerable 'Beda had, according to
the Greek, ni eum volo manere, by whom the
corruption of Augustin is plainly discovered,
seeing he hath notliinginamannerof his own,
but the very words ofAugustin upon tliat pi ace.

I perceive you will have your vulgar I^atin
text to stand, though it have neither Greek
copies, nor Greek Fathers, nor good rea-

son, which you call conjectures, nor ihe con-
sent of the La:in Fatliers, to niuiniuin u.
l''or the divers reading ot the Latin I'uthtrs,
inaketh no more lor the Gieek, than lor tlie
vulgar Latin, you say, difiering olteiitimes
from both. Admit it be so, wlien ey diller
from both, yet when they agree wuii the
Greek, as you cannot deny, but ottentiines
they do, they make more for the Greek, than
lor the vulgar Latin. And where you say
they differ often from both, that one example
that you bring, argueth that you have no great
store of examples, where they diiier from
both. For the place of Hieronym agreeth
fully with the sense of the Greek, although
he add the word sic, which is not in the
Greek, yet: maketh no alteration in the sen-
tence, which is conditional, whereas youf
vulgar Latin is absolute, without condition.
But to put the mailer tnit nl (l(i\ibt, that no
readings of some Lutin or Ci.ik Fathers,
difiering from the vulvar LiHiii, ;:i-.- acdieckor
condemnation to the same ; Ui za's authority
is cited, saying, " That whosoever shall take
upon him to correct ihe vulgar Latin transla-
tion, out of the aiuiint I'athers' writings,
Greek or Latin, unless he do it very circum-
spectly and advisedly, he shall rather mar
then mend." This is your usual kind of rea-
soning, of a particular to infer an universal.
But what if he do it circumspectly ai.d ad-
visedly ? what if he have not oi.ly some
Fathers' writing, but also some Gretk co-
pies, or all or most that are extant ■ what
if he have good reasons taken of the scope
of the text, and circumstances thereof?
may he not then be bold to correct some-
thing in the vulgar Latin translation '! As
whensoevtr Beza, or any other learned
man reproveth the vulgar Latin interpreter,
he doth it upon the only writing of some Fa-
ther, who had not always the book by him,
when he cited places ot the Scripture, but
either all or some of those proofs, leading
him to approve the writing of that Father, to
be the true text, and specially some Greek
copy to warrant it.

31. They have very dim eyes, that through
these gross paralogisms, can see the vulgar
Latin translation, in all points approved good,
yea better than the true text itself of the
Greek, so that it may not give place to any
other text, copies, or readings, except it be in
such faults evidently crept in by the negli-
gence of the writers, which you affirm to be
very rare. If you would correct your books,
but according to some ancient readings and
copies observed in Plantin's bible, which you
speak of, you should reform many hundred
places even in the New Testament, and make
them to be more agreeable to the Greek text,
than that you take to be your vulgar Latin
translation. But except it be gross cor-
ruptions, that may be felt with the hand, you
will not bend one joint to the Greek text,
such malice you bear against the truth. Ne-
vertheless you translate that text, you say,
which in your opinion isuncorrupt, we trans-
late the Greek, which we confess to be cor-

PREFACE.

rupt, as you have declared. What you have
declared, we have sufficiently confuted : it is
now time to see what you have more to
charge us, with confession of corruption in
the Greek text.

32. The Calvinists, you say, confess the
Greek text to be most corrupt, and yet trans-
late it only : yes forsooth, they have transla-
ted the Syriac, and some parts of the Arabic,
as they could get the copies. But who are
they, that confess the Greek text to be most
corru[)t .' You answer, Beza, bringing in his
suspicion only, in four places. But a suspi-
cion or opinion, is neither an affirmation, nor
a confession. Yet let us severally examine
them. In the first place, he doth not suspect
the matter, but only maketh an objection, and
answereth it, approvin^with the ancient Fa-
thers, the prinincy of Peter, the priniacy of
order, not of dignity. Yea he is so far from
suspicion of this matter, that Mark 3. 16, he
readeth Simon, thefirst, where neither your
vulgar Latin readeth so, nor the common
printed Greek te.xt hath it so

In the second place, Luke 22. 20, he saith it
may be, that it came out of the margin into
the text, but he doih not affirm it. He saith
turther that Basil readeth the participle, with
his article in the dative case, which taketh
away ail difficulty, yet, because all the copies
extant have it in the noiuinaiive, he concludeth
in the end, that the solecism may be excused
by the property of the Hebrew tongue, ex-
pressed sometimes in the Greek, as I have
showed at larse in mine answer to Gregory
Martin, cup. \~ sect. 37, 38, 39.

In the third place, he hath some light sus-
picion, that the words, to adore them, might be
removed out of the margin into the text, as in
all written books, many such like words have
been. The ground of this suspicion, is the
authority of Justin Martyr, who citing this
place against Triphon the Jew, leaveth out
those words, to adore them, yet he showeth
how it may stand with the sense of the He-
brew text, of the Prophet Amos : and speak-
eth never a word of corruption.

In the fourth place, he noteth the grounds
of his suspicion, to be the Greek text of
Hosea, and the authority of Augustin, in Joan,
tract. 12, who readeth, Vhi est mors contentio
tua ? whereby it appeareth that the trans-
lation which he followed, did read vciKog, and
not vtKOi. So readeth Cyprian ad Quirinum.
lih. 3, cap. 58, and Tertullian De resur. cam.
yet because of the general consent of all
copies, and other writers, Beza retameth the
u.sual reading.

Now come wc to those places which are
past suspicion, as being manifestly affirmed
to be corruptions. Of the first, you sav, he
calleth it a manifest error, that in the Greek
it is 400 years for 300 years. Acts 13. But
that is not so: for rehearsing many ac-
counts, of Beroaldu3, and Junius, and others,
he suspecteth only with Luther, that error to
be in the number, he doth not affirm it to be
manifest.

The next place is, Acts 7, 15, where he

thinketh the name of Abraham, by some un-
skilful person to be added as the name of
Jeremy, Mat. 27, and of Esay, Mark I, and
Mat. 13, as Hieronym conlesseth instead of
Asaph, where neither of both is read at this
day. And certain it is, that Abraham bought
his field of Ephron, not of the sons of Emor.
And Jacob it was that purchased the field of
Emor, the father of Sichem, as Hierom suith.
Now if you can give the true sense, not leav-
ing out the riame of Abraham, you shall de-
serve great commendation. In the mean
time, Beza telleth you, it maketh- no_ uncer-
tainty or corruption in the Scripture, if a name
or two, by errors of some bold writers, not of
the author, be placed amiss, which by conter-
ence of other places, may easily be espied
and reformed. The place, Mark 12. 42,
though he was long troubled, as he confesseth,
about the reckoning of it, yet in the end he
findeth out the true account, how two mi es
make a quadran, and suspecteth no manner of
corruption at all.

Neither in the last place, doth he so much
as suspect any corruption or addition, but
only referreth the word Desert, to the way,
and not to the city, although the city of Gaza
at that time was not inhabited. This section
therefore proveth not that the Calvinists, as
you term them, confess the Greek to be most
corrupt. For here is only one name certainly
judged to be very untruly added, as all men
confess, the name of Jeremy, Mat. 27, to be,
and two or three light or uncertain suspicions,
about matters of small weight, and such as
can make no alteration of doctrine, the rest
are false and unjust accusations.

33. He showeth out of Hieronym, that the
Greek of the Septuaginla, in his time, agreed
with the original of the Hebrew in the num-
ber of 70, and therefore he thinketh ttcvtc is
put instead of navra. But all men be not of
the same opinion, therefore although the
matter be not great, it is no reason, that the
whole Church, for that they mean by (he Cal-
vinists, should be charged for one man's opi-
nion, and that but in one matter of no mo-
ment, to change the doctrine, to confess the
Greek text to be most corrupt.

In the place, Luke 3, 30, he judgeth rov Katvav
to be falsely added to Luke, nol only by au-
thority of Moses, which were sufficient but
also by testimony of an ancient Greek copy,
which now is at Cambridge. But all your
quarrels, touching Qui fiiit Ciiinan, I have
confuted in my defence against Gregory .Mar-
tin; Preface, Sect 18,20.

34. The Greek text of the New Testament
needeth no patronaM of men, as that which
is the very word and truth of God. The sin-
ceritv of our translations, against all your
frivolous cavillations, hath hitherto, thanks
be to God, been so strongly defended, as you
have rio list any more to assail it. And as
touching your easy answer that you can
make, why you translate not the Greek, /or-
sooth bccauxe it vs no infinitchj corrupted, all men
of reasonable understanding may conceive,
how well you have proved this infinite cor-

I'REFAGE.

33

mption. The sum of all your reasons being
drawn together, your argument is this. One
man suspecteth here and there, in three or
four places, some depravation, or else in a
name and a number, thinketh there is some
corruption, ergo liy confession of all the Cal-
vinists, the (Jreek text is inhniloly corrupted.
But you tell us, you will not grant the Greek
to be so corrupt, as we say, though you know
It less sincere, and uncorrupt than the Latin,
and therefore you prefer it, and have trans-
lated it. Well, it you know the Greek te.xt
that now is, to be sincere, where any of us
hath but suspected or judt^ed it to be cor-
rupt; and we have proved it to be sincere
where you have slandered it to be corrupt :
there is no reason, why you should not
acknowledge it to be very perfect, and there-
fore have translated it, rather than the vulgar
Latin : which your own Bibles of Planthi's
edition, whereunto you refer us, do convince
of infinite variety, which as Hieronym saith,
is a manifest argument of falsehood, and as
5'et is not decided among you, in that variety,
which reading is to be followed, as true and
authentical.

35. A great token of your true meaning,
that }'ou prefer not the vulgar Latin, as
making more for you, in which respect in
these annotations it shall appear, that you
have more advantage in the Greek, than in
the Latin, being assured that we have not
one, and you nmny advantages in the Greek.
These Popish brags, all that read your writ-
ings, arf! so well acquainted with "them, that
we need not stand in doubt of them : having
tried by often experience, that wh«n the
matter cometh to approvement, your argu-
ments are no better than a false and feeble
cause can afford you, as m answer to the an-
notations, by God's help, will be made mani-
fest. In the mean space, you note unto us
certain places, where you have more ad-
vantage in the Greek than in the Latin. First,
in such places where we dare not translate |
the Greek, because itmaketh tor you, against
us. Secondly, where the Greek hath some |
words making for you, which the Latin hath j
not. Of the first sort, is the word Ju.ifiji<:a-
tiones, Luke 1, which we call ordinances of
purpose, as Beza confesseth. And why
should we not of purpose avoid that term,
which may be cause of ambiguity and error,
when the word in that place 'signifieth ano-
ther thing ? as I have showed in my defence
against Martin, Cap. 1, Sect. 50, and Cap. 8,
Sect. 1, and the Sections following.

For the word Tradiiiones, mine answer is,
cap. 2, in pU the sections : for the words. El-
ders, Priests, cap. 6, for Images and idols,
cap. 3, for the place of Luke 22, 20, cap. I,
sect. 37, 38, 39.

But to come to the latter sort. First you
bring two texts, 1 Cor 7, and Acts 16, 30,
where fasting is mentioned in the Greek text,
which is not in the vulgar Latin. O impu-
dent slanderers! do we deny fasting, because
we deny your antichristian prohibition and
abstinence from meats, to be Christian fast-
5

ing ? God be praised, our doctrine is sound
for fasting, would God our practice were as
often, as our judgment is pure and agreeable
to the holy Scriptures, in a hundred places
almost, that commend lasting.

Your next advantage is for free will, if
not flat Pelaginism, but catercousin with it,
that man's will being holpen with God's
grace, is free : and we hold, tiiat it is free
trom constraint, but not from bondage of sin,
Rom. 7. And what other thingcan you prove
out of that text, 1 John a. 18, " he that is born
ot God, preservcth himself:" dare you say by
force of free will, and not by the strength
of God's grace ? mtdie your syllogism, and
give us a plain conclusion, and we shall see
what advantage the Greek text giveth you.

Another giveth you advantage'against only
faith. What is that I pray you ; Apoc. 22. 14.
Blessed are they that do his commandments:
a goodly advantage, I promise you. They
that are justified by faith only in his merits
I do his commandments, an i none other.
Against special assurance of salvation, you
have Rom. 8. 38. Paul saith not as it is in
the Latin, certus .turn, I am sure, but Tciruaixai, I
a^m probably persuaded. Verily, either the
Greek word sii;niiieth I am sure, so as I can-
not be deceived, or else your vulgar transla-
tion is false. And where he saith, I am per-
suaded, he noteth the certainty of the word
and Spirit of God, whereby he hath this
assurance.

Your last advantage is about the sacrifice
of the Sacrament, where the Greek text useth
the present tense, referring that breaking of
his body, and shedding of his blood, to the
present sacrificing of it sjicramentally, and
mystically : but I would advise you to beware,
lest while you seek advantage for a Sacri-
fice, you lose your best argument for the
real presence, as you term it. For you are
wont to reason thus : He gave that which
Should be crucified, but his natural body
was crucified, therefore he gave his natural
body: and so he did, to be rec .ived spirit-
ually, as in a Sacrament or mystery. But to
shut you from your sacrifice, the word shed-
ding, so often repeated, will be sufficient, ex-
cept you have forgotten your old distinction
of his unbloody sacrifice from his bloody
sacrifice. If his blood be shed in the Sacra-
ment, then is the Sacrament also a bloody
sacrifice. So that you see, it is small gain
that you gather by this advantage, that you
need not cry out and say, '* Lo these and' the
Uke our advantages in the Greek more than in the
Latin." Nay rather these be your fantasies
of the Greek, and of the Latin.

36. There is none of us, that calleth the
vulgar translation of the New Testament
papistical, as though it were translated by
Papists, or else made so greatly for Papists,
when it is rightly understood : but because it
is so magnified'by the Papists, that it is pre-
ferred before the Greek ; which is the origi-
nal tongue in which the New Testament
was written, and commanded by the Triden-
line Papists, to be counted the only authenti-

34 PREFACE.

cal text. And he that said, the vulgar trans- 1 that you may deserve to escape all these things,
lation is worst of all, spake of the vulgar and to sta7id before the Son oj Man, and ao oi me

translation of the whole Bible, in comparison
• of the Plebrew of the old Testament, and of
the Greek of the New Testament, and of the
septuaginta in Greek, and the Latin thereof.
Your fond conclusions, " the Greek is more
Papistical, and Papistry is yery^ ancient, if the
vulgar translation be papistical,'" be as good
as your antecedent. Some of them call it so,
which I am sure, no man of learning hath
done, otherwise than 1 have before declared,
except it be for that it is abused of Papists,
to maintain Popery, when indeed the trans-
lator had no such meaiiing, as in the three
first examples it is manifest: for hy pan iten-
iiam agite, he meant not popish doing of pe-
nance, but true and Christian repentance : yet
you will not give over the show ot popish
penance and satisfaction, that you have by
that translation. Likewise, by sacramentum,
Eph.b. 32, he meant nothing but a mystery
generally, as the truth of the Greek is, and as
you do well prove out of his translations of
the same word, Apoc. 17. Nevertheless, if you
give over the hold, you would seem to have
of that translation, to make matrimony a
Sacrament of the New Testament, in that
sense that Baptism and the Lord's Supper
are called Sacraments : you shall have no

rest: for not only his translation had been i
true, but the sentences through his untrue
translation had been false : for though men
deserve, and are accounted worthy ofpunish-
ment and damnation by sin, yet they deserve
not God's grace and his kingdom, by their
works, but are accounted worthy of his bless-
ing and eternal felicity, for Christ's sake of
God's mere mercy. But you ask whether
Primasius, Augustin's scholar, were a Papist
for using this text, and all the rest that have
done the like ? I answrr no. For Prima-
sius meaneth nothing else, but that God is
pleased, as the Greek word signifieth, to ac-
cept such sacrifices. " With such sacrifices
and gilts God is pleased to receive them:
wherefore he saith by the Prophet, I will
mercy and not sacrifice. The poor man is
not to be considered, which seemeth to re-
ceive, but rather he which commanded to
give : for the alms which is given to the poor
man upon earth, is received of God in heaven.
And think not that he will render unto thee
that which he hath received : for thou hast
given earthly things, but thou shall purchase
eternal things." These be the words of Pri-
masius, which declare, that />ro7ner£?or was vul-
arly taken for dilecior, to be pleased or

show in the Scriptures to dazzle the eyes of | dehghted. Neither doth he mean any merit-
" -. ■• ^' 1 , • . •. j^g j^y jj^g term ot purchasing, which he
usetli : for he was an utter enemy to the Pela-
gians, as his master Augustin was, but only,
that God of his mercy doth crown and re-
ward his own gifts, not our merits, as Augus-
tin saith. And when he useth the name of
merits, he meaneth simply, works, as many

the ignorant. For Gratia Plena, 1 think, if
he had understood the force of the Greek
word rightly, he would have translated it
otherwise. That he translateth the very like
word, plenus ulceribus, which we also trans-
late,/wi of sores, ii may excuse him of par-
tial affection, but cannot defend his transla-

tion, to express the sense of the Greek word, j of the old writers Qui in that time : for other-
For the very like word he translateth ^us/j^- j wise there is no Father so clear for justifica-

tatt,beingjustifiedormade just, not full of jus-
tice, Rom. 3. 14, and 1 Cor. 4 4, justifcatus
sum, I am justified. But concerning the last,
phrase, Heb. 13, because he could not express
his own mind in Latin, I know not what his
meaning was, but leave it to God and himself.
Nevertheless it is certain, that it is not only
barbarous, but also false and blaspiiemous to
say, that by good works God's favour is
deserved.

The active of this verb, Heb. 11. 5, and 6,
he translateth placuisse and phcere, to please
and to have pleased : what else can the pas-
sive then signify, but to be pleased ? which
perhaps he meant, if he had known any
Latin word of the passive voice that had sig-
nified so much, for lack of which, he used
the term, wliich was of the common people
used in that sense.

Now where he useth the word mereri,
Heb. 10. 29, you say we like it well enough":
but how know you our liking so well? we
may allow the sense of the translation as
jood, because wicked men are thought wor

ion by faith only, as Primasius is, Rom. 3,
upon these words, being justified freely : Hear
this word freely, and hold thy peace of me-
rits. Likewise upon Rom. 4, and many other
places : and who so used this text according
to this meaning, we take theiu not for Papists.

But further you demand, whether Cyprian
was a Papist, for using so often this speech,
promereri, ^c. I answer : The using of the
v/ords maketh not a Papist, but the Popish
meaning, which Cyprian hath not; but that
God is pleased with just works and obedi-
ence, repentance and humility, not merited
or deserved : for he citeth the Scripture plen-
tifully, that we ought to glory in nothing,
seeing nothing is ours. Test, ad Quirin. cap.
4. And that we miist put our trust only m
(lod, and glory in him. Cap. 10. Your last
question, was it papistry to say Senior for
Preshiter, ^c. is foolish trifling. We accuse
not your translator ofpnpistry, though you
abuse his untrue or unperfect translations to
the defence of papistry.

We have answereci before of the words :

gOOu, utv-ciucJi, ..i^.v^.. ....... . — _ ■ - — -- — - ■

thy of punishment according to their deserts: and for the sentences we say, they are no
but we do not allow the translation, to be agree- papistical translations, neither do they any
able to the sense of the Greek word ufiwO^/crcrrt,, thing in the world favour Papi.stry : for they
and therefore he could not have said truly, arc vvell translati<d,:uid the very words of the
according to the same Greek verb, ttaa-Zi | Holy Ghost : when you can conclude any Pa-

PREFACE.

fiistry out ot tliese sentences in MOd and
awful form of arguments, we will vield to
your Papistry. Fmally, the ancient Failiers,
general Councils, and Churches of the west
part, that used these speeches hefore Pa-
pistry was hatched and fully shapen, were
not all Papists, but most of them professed
enemies to the usurped tyranny of the Pope,
to the pride ol his Clergy, to merit of works
and free will : and were maintainers of justi-
fication by faith onlj', of the marriage of them
that were not able to keep the vow of conti-
nence, as in answer to these annotations it
shall more fully appear ; and by their own
words not mangled, gelded, and falsified, as
they are in your annotations, but truly set
down as their books shall testify, whereby it
shall be evident, that you believe not as they
believed, nor interpret as they interpret, as
you use not the translation that many of them i
used, nor speak as they spake.

37. Not the desire of sincerity, but rather 1
of obscurity, hatiimade you thrust in a great
number of words, not only Hebrew or Sy-
riac, which are found in the Greek text, but
also Greek and Latin words, leaving the
English words of the same, which by long
use, are well known and familiar in the Eng-
lish tongue. And as for Hebrew and Syriac
words, which are found in the Greek text, it
is not to be misliked that they should be
brought also into the English tongue : be-
cause the Spirit of God, not without cause,
writing Greek, did think it meet to receive
them. And therefore in our translations,
we retain them all, except a few that are
usually expressed in English: as Amen,
Amen, in the beginning of a sentence, which
might well have been used, but that the trans-
lator studied to be more plain, and to express
the meaning of that asseveration. Alleluiah
we use in the New Testament, because we
find it in the Greek Testament: but when
we translate the Old Tes'iment, there is no
reason why we should not translate it into
English, as well as other words of the text.
We say also Hosaima, Raca, Belial, yea, and
Corbana, because we find them in the ori-
ginal text. But as for Greek terms, which
may well enough be expressed in the Eng-
lish tongue, we see no cause why we should
retain them, as Farasceve, Azymes, Neophyte.
And if you had so religious a care to use
all the Greek words in your English trans-
lation, which you find in your vulgar Latin
text, then you would as well have translated
these and such like Greek words as your
Latin text hath. Magi, Ecclesia, Archifriclinus,
Enccenia, Dyscolis, Pyra, Nanclerus, Typhoni-
cus, Bolis, Artemon, Dithalassus. Mages, Ec-
clese, Architricline, Encenes, Discoles, Pyre,
Nauclere, Typhonike, Bole, Artemon, Ditha-
lasse, and not as you have done, Sases,
Church, Chief Steward, Dedication, Way-
ward, Fire, Master ofthe ship, Tempestuous,
Sound, Mainsail, a place between the two
seas, where if we should pick quarrels as
you do against us, we should make ourselves
to all wise people ridiculous, as you are.

You neither like that our translation calleth
Farasceve, the day of preparing, nor the pre-
paration of the Sabbath, and yet both are
true, according as the word is taken in that
place. You say it is a solemn word for the
Sabbath eve ; but you are short ofthe sense,
for it is taken for a whole day before the
evening, and for the day of preparing : nei-
ther of which are contained in your Popish
term, eve. Where vou say, it is taken for
Good Friday only, Ignatius is against you,
Epi. 5, using it for every Friday. We trans-
late Fascha, Easter, or Passover, the one
being the usual English term for tiiat feast,
the other expressing the meaning of the He-
brew word. And what signifietn Azyma but
sweet bread, and unleavened bread, as we
translate it, and Panes propositionis but the
show-bread, or the bread that is showed ?
yet, you say, that the one is false, the other
ridiculous and strange : nevertheless some
of the best learned among you, have used
those terms, as Heskins, lib. 1, cup. 15, and
22, Slapleton translation of Beda, lib. 5, cap.
22. You mislike that Neophytus is translated
a young scholar, and will nave it restrained
to those that are newly baptized, though they
be old scholars. We know, that Neophytus
doth signify one lately planted, and so were
they called, that were lately baptized, in as
much as by the visible sign of baptism they
were newly ingrafted into the faith : but
if any such were well learned, he was not
excluded from the office of a Bishop, from
which Paul excludeth Neophytum, as appear-
eth by the story of Ambrose, who was chosen
Bishop before he was baptized, and ordained
Bishop the eighth day after he was baptized.
Neither doth Catechumenus signify always
him that is not baptized, for Paul useth it,
Galat. 6, 6, for every one that is instructed.
If Phylacteria could as well be Ervglished
either for sense or term, as Didragma, Para-
cletus, and such like, I think the translators
would not have feigned a term of the Greek
M'ord : although the word Phylacteries was
usual in the English tongue, before our late
translations, as appeareth in the Homil. of
Wiclifi'upon the Tuesday in the second week
of Lent. Where he also showeth what they
were. Concision -we use also, to express the
allusion unto circumcision : but there is no
such like reason, for Prepuce, depositum, gratis,
and such like Latin words as you use. Evan-
gelium signifieth the glad tidings ofthe Gos-
pel, and so we translate Luke 2. Evangelizo
I bring you glad tidings. And yet lodochus
Lorichius a Popish doctor, in his Gospel,
contendeth that Evangelium signifieth pro-
perly Bonum nuntium, good tidings rather
than glad tidings. So that by his judgment,
thatwhich you reprove is the better transla-
tion. But why do you not call Evangelium the
Evangil, as the Scots do ? as well as Evan-
gelizare to Evangelize, but that you affect
novelty of words, to obscure the Gospel,
as much as you can. In the rest, which you
call Catholic terms, you are glad to have a
sound of words out of the Scripture for a

36

l>KEi^'ACE.

show, seeing you have no raatier at all to jus-
tify your Popish Advent, penance, traditions,
and such like.

38. By all means you labour to suppress the
light ot truth, under one pretence or another.
For what prejudice had it been to the sense,
if you had translated spiritmks nequitioB, spi-
ritual wickedness, as you do desideriis carnis
luxurice, the desires of fleshly righteous-
ness, 2 Peter 2, 18 ? Your second example,
John 2, is no hard phrase in Greek, but
very vulgar and common, signifying as we
have translated, " What have I to do with
thee, woman ?" but that you are angry with
Christ for reprehending his mother, wlien
she was i i fault : whom you hold to be void
of all sin, even original, contrary to the Scrip-
tures. Otherwise you are not so precise in
the same phrase : For Matt. 8, 29, Quid7iobis
el tibi, you translate, " What is between us
and thee ?"

In the third example, some of your old
copies agreeing with the truth of the Greek,
why do'you follow the error of the rest of
your copies, but that you love darkness
rather than light ? In the fourth example,
the words of the te.xt following, " Thou
hearest the sound thereof," do plainly argue,
that spiritus in that place sisnifieth the wind,
and not the Holy Ghost. For the sound or
noise of the Holy Ghost is not heard. Nei-
ther do the ancient Fathers otherwise trans-
late it, though by that text, as they may
well, they prove the free working of God's
spirit.

In the fifth it is plain both out of the text,
and out of Matthew 8, 24, that the vessel was
filled with the waves of water. In the sixth
example, Luke 22, 5, Paul, 1 Cor. 11, doth
warrant us that tliis is Luke's meaning, " This
cup is the New Testainent." But you know-
why you would have hidden it as much as is
possible, because it is direct against Transub-
Stantiation. In tlie seventh, our translation is
according to the meaning, as appeareth. Matt.
24, 21. though yours be more precise to the
word of Mark.

In the eighth place, you say, that we boldly
and presumptuously add the word Scripture,
James 4, 6, saying, "The Scripture giveth
greater grace," whereas you leave it indif-
ferent to the Scripture, and the Holy Ghost
both going before. By which reprehension
you verify the saying of the Apostle, "The
spirit that dwclleth in you lustcth to envy."
For except envy of our well doing had
blinded your eyes, you would never have
said, that the Holy Ghost is that spirit that
lusteth unto envy, as both your vulgar trans-
lation, and you yourselves do render the text.

In the mnth, you seek a knot in a rush,
Heb. 12, 21, for whether this word, that, he
added or omitted, the sense is all one. And
you yourselves add many other words for
explication, as it is necessary for every trans-
lator.

Men and brethren, is our English phrase,
as masters and friends, of the same persons.
.And what difference is there between a

widow woman, and a woman that was a
widow ? A woman, a sister, the original text
saith not, 1 Cor. 9, bat a sister to wife : for it
were absurd to say, a sister a woman. But
where you say, the hell of fire, seeing your
Latin is gekennti ignis, why say you not the

fehenna of fire, as you say, PaKch, and not
assover. Amen, Amen, and not verily, ve-
rily ? If youmay express not only the phrase,
but also the Hebrew word in English, without
offence against the majesty of that speech, we
may be bold to bring the Hebrew phrase into
the English tongue, so as it may be under-
stood of Englishmen.

39. Seeing you confess, that the Latin
bein^ a translation, cannot always attain to
the full sense of the principal tongue, why
did you not translate out bf the Greek which
is the principal tongue ? And why doth the
"Tridentine assembly authorize that transla-
tion for only authentical, which neither doth
nor can attain to the full sense of the principal
ton;^iJe, before the text of the principal tongue
itself ? As for the advantage of your cause
whereof you speak, that hath been exactly
examined already, and more shall be in the
proper places.

It you added the Latin word every time,
that you give not the precise signification
thereof, yOu should make yourselves and
your vulgar Latin translation ridiculous even
to children that are young grammarians, as
when vou translate /cejierator, a creditor, Luke

7, stabitlum an inn, Luke 10, navis a boat,
Mark 8, navicula a ship, Luke 5, Non quia de
egenis verlinehat ad eum. Not because he
cared for the poor, and such like.

How precise you are, let those few ex-
amples last before remembered testify And
for adding, let your own confession bear wit-
ness. Curaverunt Slephanum. " Tliey took
order for Stephen's funeral :" where a plain
dressing of his battered body unto burial is
signified, and no pompous funeral And if I
should follow such small quarrels as you do,
I might bring plenty of examples, as 2 Cor.

8, Qui multum, he that had much, and Qui
modicum 7wn minoravit, he that had little,
wanted not. 2 Cor. 1, Supra virtutem, above
our power. 1 Cor. 13, Evaciiavi wa; erant
parvnli, I did away the things that oelanged
to a little one.

For diminishing, take these examples. 1
Cor. 14. But if they learn any thing, will or
desire left out. Acts 25. But Festus an-
swered that Paul is in Cesarea, this word
kept, being omitted. But Acts 10, 41, in a
place of great importance, and a matter of
some controvery, the text is diminished of a
whole clause testibus praordinatis a Deo, for
which you give us no English at all. Like-
wise Heb. 1, 28, in a matter of controvers)r,
where the Latin is. Lex enim homines consti-
tuit sacerdotes, yon translate for the Law ap-
pointeth Priests them that have infirmity, leaving
out Homines, where the antithesis is between
the Priesthood of men, and of the Son of
God.

These be diminishings of your Latin text,

PREFACE.

which otherwise is defectire from the Greek
ia a hundred places, yet you make a great
matter, that the name ot Paul is left out
in the title of the Epistle to the Hebrews,
and the name of Catholic in the title of the
Epistle of James. But the tiiles are no part
of the word of God. One ancient Greek copy
leaveth out the name of Paul. Again, thot-(
other five Epistles are called Catholic or ge-
neral, not as though the doctrine of them,
were more sound and Catholic than the doc-
trine of Paul's Episdes, but because they are
directed to uo special city or country, but
either nniversal to all Christians, or to all
Jews, inhabiting many nations.

40. You take enough unto you, to use your
judgment in pointing, which may alter the
whole sense, and sometimes ^ive a contrary
meaning. And as you are bold sometimes to

prefer the margin reading, before the text,
wlien by the Greek or the Fathers, you see it
is a manifest fault of the writer, so might you
have done in many more places, and made
your translation more agreeable to the truth
of the Greek text: if you had not rather fly
from the truth, than come no nearer than you
be enforced.

Now I also let the reader understand my
purpose in answer to the Annotations. I mean
not to strive for every word in the margin,
as the name of the Popish feasts, and such
like, neither to meddle with those Annota-
tions, which although they be not rightly
gathered out of the text, yet contain no im-
piety, or slander of the Church, or the true
members (hereof But only with such as are
framed against the truth, and the maintainers
of it.

REPLY TO THE INTRODUCTORY REMARKS.

The truth and sense of the Scripture com-
eth not only by the credit we give unto the
Church, but also by the spirit of God which
giveth witness to his word, as the Prophet
saith, "My spirit which is within thee, and
my words which 1 have put in thy mouth,
and the mouth of thy seed, shall not fail for
ever." And therefore you falsify Augustin's
authority, in translating commoveret, moved.
For he saith as there were many things,
which held him in the Catholic faith, so, if he
were not an infidel, he would not believe the
Gospel, unless the authority of the Church,
for the most part, do first move the outward
man, to know and reverence the Scripmres :
yet afterward, by the spirit and the word, he
is confirmed in the faith of them, so that now
he believeth, not only for the authority of the
Church, which consisteth of men, but by the
assurance of the word of God, and the autho-
rity of the word itself, expressed in the
Scriptures. And therefore Augustin in the
14th chapter of the same book, saith of the
Maniches, as we may say of the Papists,
" what have we to do but to forsake them,
that invite us to know certain, and afterward
command us to believe uncertain things : and
to follow them which invite us first to believe,
that which we are not yet able to behold,
that being made stronger through faith itself,
we may attain to understand that we believe,
now not men, but God himself, confirming
and lighting our mind inwardly." The other
two sentences of Augustin, although they be
not truly and wholly cited, yet they contain
nothing for the Popish Church which is not
Catholic, but particular, heretical, antichris-
tian, and hath no succession in doctrine from
the Aposiles and the Bishops of the primitive
Church whose doctrine it hateth and perse-

cuteth. For it is continuance in the same
doctrine that Augustin commendeth, and not
sitting in the same place, where the Apostlea
and ancient Bishops sat.

Luther, Zuinglius and Calvin, who received
and believed all the Scriptures of God, and al-
ways gave sovereign authority only unto them,
are unfitly compared with such heretics, as
Tertullian named, who refused what Scrip-
tures they would, and corrupted the rest at
their pleasure. Therefore although all their
heresies are condemned by the Scriptures,
which is sufficient to establish the faithfiil,
yet it was in vain, to encounter with them, by
authority of Scriplures, which they did not
admit ; whereas by the argument of pre-
scription, they were plainly convinced. For
as Tertullian smth. that is true v;hich is ^rsi,
and that is false which is latter, which is the
meaning of Tertullian, and his scope in that
book of prescription against heretics.

The Papists in this point of vaunting, are
not behind, as appeareth in the preface. And
wherefore serve these Annotations, but to
vnunt themselves of the Scriptures .' But
they are never the more to be trusted for that,
but the Scriptures more diligently to be
searched, and studied, that their falsehood in
perverting them, may the better be espied
and discovered.

Calvin and Jewel have their pages gar-
nished not only with authorities of Scriptures,
but also the sentences of the ancient fathers
of the primitive Church, which by the judg-
ment of Vincentius, are means to bring them
to the true understanding of the Scriptures,
and are testimonies, that they teach not their
ov\Ti new" inventions, as Samosatenus, Pris-
cillian, Eunomius, Jovinian, &,c. but the
ancient faith of the Church, planted by the

S3

REPLY TO THE INTRODUCTORY REMARKS.

Apostles, ana continued by the ancient fathers i
for many hundred years after Christ, even
until the Apastacy was made by Antichrist. |

While you hold tradition beside the Scrip- '
ture to be necessary, you cannot defend the i
Scripture to be perfect and sulTicient by itself, [
unto all points of faith, as Vuicentius saith:j
whom you falsify in translating ad omnia in |
all points ; and leaving out that he saith be- 1
fore, of the means to defend faith, which are
the authority o< God's law, and the tradition |
of the Catholic Church, which tradition
bringeth in nothing that is left out of the
Scriptures, as yours do, but containeth the
sum of Catholic doctrine grounded in the
Scriptures. As appeareth plainly by the
words of the same Father, abridging his for-
mer sentence. " We have said before, that this
hath always been, and is also at this day,
the custom of the Catholics, to approve the
true faith, by these two means. First by the
authority of the divine canon, afterward by
tradition or delivery of the Catholic Church,
not because the canon alone, is not by itself
sufficient unto all things : but because many
interpreting the words of God after their own
pleasure, do conceive divers opinions and
errors. And therefore it is necessary tliat
the understanding of the heavenly Scripture
be directed to one rule of ecclesiastical sense,
only in those questions chiefly, on which the
foundations of the whole Catholic doctrine
do lean."

By which saying it is plain, that Vincentius
allowed another manner of perfection and
sufficiency of the Holy Scripture, than you
do acknowledge, which teach, that tiiere be
articles of faith necessary to be believed,
which are not to be proved out of the Scrip-
ture, but stand only upon credit of tradition,
as prayer for the dead, invocation of Saints,
&c. whereas Vincentius .speaketh of no tra-
dition but that which is grounded upon the
canon of the Scriptures.

In the second testimony of Basil also, you
falsify his meaning, translating dogmata, arti-

cles of religion, whereby you would have it
thought, that he speakeih of articles of faith
and doctrine, preached in the Church, which
have no warrant of the Scriptures, whereas
he speaketh only of forms of speech, by which
the articles of faith taught in the Scripture,
are expressed, and of rites or ceremonies
used in the Church in his time. As that they
used to sing in the Church : glory be to the
Father, and to the Son, with the Holy Ghost.
The heretics objected, that this form of
speech, with the Holy Ghost, was not found in
the Scriptures. Basil proveth by the Scrip-
ture, that equal glory is due to the Holy
Ghost, with the Father, and the Son. But
touching the use of the preposition aw, in
that form of glorifying the Holy Trinity,
which of ancient time had been used in the
Church, he referreth it to the Apostolic tra-
dition, as he doth a number of ceremonies
beside, and forms of public service then used
in the Church : which he called doyiiara, that
are not spoken of in the Scripiuies, at least
not plainly and expressly, for he defendeth
some of tnem to have their reason out of the
Scriptures : counting among them the form
of this confession : to believe in the Father,
in the Son, and in the Holy Ghost, which form
of words in so many syllables, is not found in
all the Scriptures, yet the truth and substance
of this confession is most plainly and perfectly
contained in the Holy Scriptures. Basil there-
fore is no patron of traditions that bring in arti-
cles of faith or religion not contained in the
Scriptures, as is evident by other places of
his writings, as in his moral. Reg. 26.
" Every word and deed ought to be warranted
by the testimony of the Scriptures inspired of
God. And Re^. 8. If whatsoever is not of
faith is sin, as the Apostle saith, and faith is
of hearing, and hearing by the word of God,
whatsoever is without the Holy Scripture,
seeing it is not of iaith, is sin." The same
judgment he showeth in many other parts of
nis works, tract, de vera et piafide, in re ul,
brev. inter 1. et 95. ct 93. Episl. 80

THE ANSWER TO THE ANNOTATIONS ON MATTHEW'S GOSPEL.

Chapter 1.
1. You must understand this note, where
there is a Priest or Deacon, that can chant
it lustily, as in Cathedral Churches, or other
great choirs: as for poor country Churches,
where there is none but one hedge Priest
that can neither well sin" nor say, it is
munililed up as the rest of the morrow mass,
unless we shall think that poor Churches and
Chapels be no part of the Pope's holy Church.
To the leasts of the conception ana nativity
of our lady, which is a very idol, you might
have added the visitation of Mary, of the
common people called the new-found lady-
day. But the true histories of the Gospel
have not so great honour with you as the
idolatrous and blasphemous inventions of
your own brain. For therefore you have ap-
pointed those solemn feasts of the conception
and nativity, because you teach contrary to
the Scriptures, that the blessed Virgin Mary
was conceived and born without spot of ori-
ginal sin. Rom. 5, 12, and 16, Rovi. 3, 9, Gal.
3, 22. And therefore, instead of honouring
her with the singular privilege of Christ the
Saviour and Retieemer of both her and us,
you honour an idol, and not her : for an idol
IS nothing in the world. And so is that man
or woman who is conceived without original
sin, except our Saviour Christ, who was con-
ceived by the Holy Ghost, as none other ever
was or shall be. Likewise when you call the
blessed Virgin our Lady, as you call God and
Christ our Lord, what do you but make her
equal with God and Christ, in power and re-
demption ? In which respect God is called
our Lord. For it is no term of civil and
temporal dignity and authority, as when we
say, our sovereign lady the Queen, but a re-
ligious and divine honour that you ascribe
unto her, calling her absolutely, our lady, as
blasphemously as the Frenchmen do ridicu-
ously call other saints. Monsieur S. Pierre.
M. S. Peter, or my Lord S. Peter, and Madavi
S. Gen/efe, Mistress S. Genofefa, or, my
lady S. Genofefa, &c. In which appellation,
as in offering of candles, and other things
unto her image, and worshipping thereof, you
resemble the old CoUyridian heretics, agamst
whom, and generally against the worshipping
of images, Epiphanius, writeth, Heres. 79
and 78, calling the making of images to be
worshipped, a devilish interit, and the wor-
shipping of them and of the Virgin Mary, to be
a deifying of her, and a blasphemous and
wicked work. What would he have written
if he had seen the horrible idolatry com-
mitted by the Papists in the pilgrimages to
the images of the blessed Virgin, where you
called, and yet call stocks and stones your lady,
as our Lady of Walsingham, Ipswich, Paris,
Antwerp? What else were they but dead

images at those places ? If he had heard
your blasphemies uttered in the solemn fes-
tivities that you liold in her honour, contained
in hymns, anthems, and especially in that ex-
ecrable Psalter of Bonaventure, who per-
vertelh whatsoever the iJoly Ghost hath ut
tered in praise ot God, abusuig it to magnify
the Virgin Mary. Roga Patrem, Jube natum
Entreat the Father, command the Son. Coge
Det.ii, compel God. Vita salus, our life and
salvation, &c.

20. Augusiin in the place quoted, by the
word Sacrament, meaneth the holy mystery
that is in marriage, of the inseparable con-
junction of Christ with his Church, therefore
he saith Sacramentum, quia nullum, divortium,
Sacrament because there was no divorce.
Not that matrimony is a Sacrament of the
New Testament, seeing it was itisiituted in
Paradise before the fail of man, as baptism
and the Lord's Supper are called Sacraments,
which he saith, are fewest in number, and
findeth ro more in the Canonical Scriptures.
Epist. ad Januar. If 8. But as he calleth ge-
nerally every sacrifice of the Old Tesiarnent,
a Sacrament, that is, a holy sign of the invi-
sible sacrifice. De civ. Dei. lib. 10, c. 5. And
as he calleth that bread, which in that time
was given to young novices in Christian reli-
gion before they were baptized, a holy Sa-
crament, though it was not the body of Christ.
Depcc. mer. and remiss, lib. 2, c. 26. Likewise
in Psalm 44, he so calleth all the mysteries of
Christian doctrine uttered in divers tongues,
Sacramenta doctrincc, Sacraments of doc-
trine.

23. We teach even as Paul doth, 1 Cor.
7, although we teach that marriage is better
than single life, where virginity or chastity
are not kept, but counterfeited. And so held
Epiphan. and the Church in his time. Cont.
Aposl. hcer. 61. Hierom and Dcmtt.

25. You do most impudently allege Au-
gustin, to testify that Helvidius was con-
demned for a heretic by tradition only, for
Augustin hath no word sounding to that pur-
pose. And Epiphanius, whom he supposeth
to have understood Helvidians by Antidi-
comarianites, labourelh to convince that error
by Scriptures. And Hierom, in his book
against Helvidius, showeth that he was con-
demned for affirming that of the Virgin
Mary, which is not read in the Scriptures,
in these words, "But as we deny not these
things that are written, so we reject those
things that are not written. That God was
born of a virgin we believe, because we read
it : that Mary had matrimonial company with
her husband after her delivery, we do not
believe, because we read it not." Behold
what a friend Hierom was to imwritten tra-
dition !

•10

MATTHEW.

Chaptkr 2.

i. This coming was a divine inspiration,
and oracle : lor the star only could not tell
them that Christ was born in Jewry. " Their
coming," saith Hieroni, " was to the confusion
of the Jews, that they might learn the birth
of Christ by the Gentiles." Chrysostom,
Horn. 6. in Matt. Because Christ was come
to make an end of the old Testament, and to
call the whole world to adore Him, who was
to be worshipped by sea and land, from the
very beginning of his nativity, he openeth
the door to the Gentiles, and so instructeth
his domestical, that he also inviteth strangers ;
and, therefore, had no resembling to Popish
pilgrimage, which is idolatry. Neither doth
their example of comin" to Christ, warrant the
faithful in the like kind of external worship,
done to holy persons, places, and things. For
what faithful Christian will grant, that ^.■hatso-
ever may be done to Christ's own person, their
King, the same OT the like may be done to any
of his subjects? much less to any places, or
other dead things. Such shameless collec-
tions as this, may warrant all idolatry and he-
resy.

4. Not the privilege of their unction
forceth the priests sometimes to say the
truth, for then they should never He, because
that privilege remaineth still with them ; but
^ the will of God sometimes e.xpresseth the

confession of truth, even out of his adversa-
ries. Ckrysost. in Malt. Horn. /• The very
enemies of the truth are forced for the truth
to read the Scriptures, and to interpret the
prophecy of Christ to them that were igno-
tant, although they would not publish the
whole truth.

11. Chrysostom speaketh not of adoration
of the Sacrament, but of the reverent co-
ming to the participation of the Lord's ta-
ble, that they receive it not unworthily, as the
words going before and after do plainly de-
clare : Immediately before, he saith, "How
miich the greater the benefit is which we re-
ceive, so much the more we shall be punish-
ed, when we appear unworthy of it." And,
after he had set forth the example of the
wise men, with many amplifications, he con-
cludeth iri these words : " Let us be stirred
up, therefore, and be afraid, and show forth
greater piety, that coming neither negli-
gently, nor coldly, we offer our head to a more
_^ vehement fire. This I say not, that we

should not come at all, but that we should not
come rashly." It is reverence of the holy
mysteries that he requireth, not worshipping
of the outsvard elements, as his own words
declare. " Thou seest him," &,c., not with
the bodily eyes, but with the eyes of faith, as
thou seest the Holy Ghost poured forth, whose
nature to the bodily eye is altogether invisi-
ble ; yet with the eyes of faith is seen, that
is, certainly known to work, in the divine
mysteries, not transubstantiation, whereof he
never heard or thought, but the spiritual
feeding of the faithful, with the body and
blood of Christ. "Wherefore, ascend to the
galea of heaven and hnrk diligently, yea

rather not of heaven but of the heaven of
heavens, and then thou shalt behold that we
say : for that which is worthy of highest
honour, I will show thee inearth:" meaning
the body of Christ, " which thou dost not
only see, but also handle and eat," &-c. All
which speeches must be, of necessity, im-
derstood of a spiritual manner of seeing,
handling, and eating by faith of the inward
man whereof he saith, " Wipe thy soul, there-
fore, from all filthiness, and prepare thy mind
to the receiving of these mysteries."

Likewise Hxim. 7. in Ivlatthew, he saith,
they are like Herod, that abuse unworthily
the communion of the mystery of the bodv
and blood of Christ, and rebukeththem, whicli
refuse to visit Christ in his poor members, as
the wise men did in the crib : likewise them
that leave Christ, in the spiritual crib ; that is,
that forsake the communion of the Lord's
table, and run to filthy plays, unto the theatre.

Horn, de Philogonia, he useth the like ex-
hortation by e.xample of the wise men, to the
worthy receiving of the Lord's Supper, not
to the adoring of the Sacrament, after the
Popish manner : " For if we shall come with
faith, out of doubt, we shall see him lying in
the crib : for this table supplieth the place of
the crib : for here, also, the Lord's body is
laid, not wrapped in swaddling clothes," as
then, but on every side clothed with the Holy.
Ghost : they which are admitted to these mys-
teries, know what is said. A»id the wise men
truly did nothing but worship, but thee we
will sufler, if thou shalt come with a pure
conscience to receive it, and to depart after
thou hast received it." Here is no word of
worshipping of that which we see with our
bodily eyes, but to receive him revcrenth%
whom we may see by faith : so that none of
these places favour the kneehng and knock-
ing, that is, the gross idolatry, maintained by
the Papists, unto the sacramental bread and
cup.

11. It is a mere fable, without ground of
antiquity, or any probability, that these philo-
sophers were kings, which being much for
the honour of Christ, as you say; the Evange-
list would not have omitted. Chrysostom
saith, that the Jews ought to have perceived,
how great dignity was added unto them, by
the nativity of so great a king, which, bv his
triumphant birth, had drawn //le ^in^ o/'Per-
sia unto him, and under whom they might
subdue all people. But it is against reason,
that the king of Persia, who was, at that
time, a great monarch, came to Jerusalem.

And CTirysostom, speaking of the Magi, ne-
ver giveth them any honourable title meet for
kings, but speaketh more contemptibly ol
them than he should, for he saith tliev were
ungodly and barbarous men, 1 Cor. Horn. 24.
Therefore, he meaneth not, that the kin^ of
Persia came in person, but that by preaching
of the wise men, when they returned into
their country, the king of Persia might be
brought to the knowledge of his nativity.

Thcophylact, a more late writer, aaitn, the
Jews should have rejoiced, that they should

MATTHEW.

41

have such a king, as sliould be worshipped of
the Persian kings. Where, if he mean that
these magi were kings, he goeth against all
stories, which teil that there was but one
king of the Peisi.ius at once. An;!, for the
number of tiieni, the author of the imperfect
work, that goeth under the name of Ciirysos-
toin, being as ancient as he, out of au old
stor)', saith, they were twelve in number,
philosophers and wise men, not kings. Gau-
dentius Epistol. ad Paulum, Legati uuiverm-
Tum gentium Magi. Synesius, Hym. 7. Ma-
gorum sapiens ars, ex steUcs ortu obstupuil duhia.
Cosmas Hieros. calleth them Astrologians,
Hym. 1. Beda in Matt. Magi non propter

Saints, as you term it, or in defining who aro
holy, nothing perfaineth to the Pope s manner
of canonization ; which is a curious, costly,
and theatrical pomp, unmeet for the simpli-
city of the Church of Christ, and meet for the
bravery of the whore of Babylon. Where
nevertheless forthe credit of his canonization,
you may see a protestation tliat the Pope
maketh, if it happen he be deceived, in the
person to be canonized. And the author of
the book saith upon good testimony, that the
Pope was once compelled to canonize one
against his opinion. What sure credit can
there be of the Pope's canonization, when

every Pope hath authority to annul and inhi-
bit all the acts of his predecessor, as the fa-

lyn
Magicam artem sic nominantur, sed propter ali-

tjuam Fhilosophiam in qua Balaam successores nious tragedy of Formosus, and Ins acts, so
creduntur. But they that feigned the names, oitcn confirmed and disannulled, his dead body
might feign the number, and the deportation j mangled, and then reverenced as a Saint, by
of their bodies from tiie East, where they i the imao;es in Peter's Church, if your stories
slept many hundred years, to Colen. Sa- I do not lie, doth abundantly testify. Herm.
ving, that it is too impudent a fiction, to place [ Shedel, Platina, &lc. Fontif. Mar. ad Corcyr.
them in two cities at once, for Milan maketh
as great claim, and showeth as good evidence
for their bodies, as Colen. But the monsters
of Popish relics pass all Ovid's metamor-
phoses.

16. NeitherOri^en, nor Augustin, nor any
ancient writer affirmeth, that evei-y one of
those children was a holy martyr ; neither are

Arch.

Chapter 3.
1 Your Popish Hermits, as the places
of their Hermitage yet remaining in England
do declare, dwelt not in desert or solitary
places, but for the most part, near great cities
and populous towns, and in austerity of life,

you able to prove it. Macrobius writeth, that ' were not so much as shadows of the old Her-
one of the sons of Herod himself, that was j mits, of whom there is mention in the an-
nursed in those parts, was slain among the i cient Fathers' writings. Of whose profession
rest I suppose it is not necessary to believe yet John the Baptist was not author, because
that Herod's child was a Saint. Neither do I his office was singular, neitiier doth any of
think, that they which instituted that feast, the old Fathers so call hirii, although some
meant to canonize him for a Saint, or every i say, he was the chiefest of them, that led a
Pagan's son, if any such were amongst them. ' solitary life in the wilderness. The Centu-
As for them that were not circumcised, be- I riasts indeed say, that Chrysostom spake
cause they were not eight days old, there I somewhat rashly, and against the trutn of
is no cause, why we should think them , the thins^, where he maketh John Baptist,
to be damned, seeing the Sacrament of Cir- ' prince ofall monJvs, Horn. 1 in Mark, and Horn,
cumcision could not be ministered before the I 69. in 21. Matt, not content to say, "they
eighth day. Before which age, it is not to be lead an Angel's life, and talk freely with God,"
doubted, but that many thousands of the Jews' but also, " that their soul is without all griefs
infants died. Where you say, their holyday an4 passion, and their body such as Adam's
hath been kept ever smce the Apostle's time, was, before his sin," which is contrary to the
you are bold to affirm that you are not able to doctrine of original sin. Now whether these
prove. Augustin speaketh but of his owm things were written by Chrysostom advisedly
time. The homilies in diversos, which go and truly, 1 appeal to your own judgments,
under Origen's name, as Erasmus telleth you, which I know to be very corrup', yet I think
be not all his, but written by some Latin au- none of you have the face to defend all those
thor, and those that were his, are corrupted words, as they lie, without any cavillation to
by Ruffinus. So that you come not clearly to be true and Catholic doctrine. All the Pro-
the time of Origen, and though you did, you testant.s do grant the austerity of John's life,
were short of the Apostle's time. And the in the place of his abode, in his apparel, and
author of that homily in diversos, allegeth the in his diet : yet they do not place it only in
Holy Fathers, not the Apostles, for command- I these. And although they say, the desert had
ing the celebration of their memory. And j towns and villages not far off, as the truth is,
certain it is, that before the time of Constan- yet they acknowledge it was a solitary place,
tine the great, that gave peace to the Church, ] They that say his garment was chamblet,
there were not many festival days observed, speak not of fine cnamblet, but of a rough
Insomuch, that the t~easts of the nativity of and coarse cloth, made of the great and hard
Christ, Easter, and Pentecost, were not uni- i hairs of camels, not of the fine and soft hairs,
formly observed in all places for many years called camel's wool, whereof our chamblet
jifter, as appeareth by Cone. Aurel. 4. rap. 1. [ and grograine are made ; for his meat, they
Tolet. 10. cap. 1. Brae. 2. cap. 9. Beda, De tern- i say, it was Locusts, which are usual to be
porisratione, <ic. What judgment soever the [eaten in that country, and wild honey, or
Church in old time, had in canonizing of ' dew honey, which there also is common.
6

42

MATTHEW.

Not thereby making him a common man, or
a delicate person, but a man ot straight life,
and austere conversation.

2. When you understand by penance,
satisfaction for sin, do penance, is not the
English for the Latin, agite pmnitentiam, nei-
ther in word, nor sense. And that your
interpreter meant no more in agiie pcBniteniiam
than repentance, his own translation of the
same Greek word Mark 1. 15. is manifest,
where you are content to say, be penitent.
Agere pwnitentiam nihil aliud est, quam projileri
et nffirmare se ulterius non peccaturum. had.
de vero cult. lib. 6. c. 13. Perfecta est aidem,
pcBnitentia, prcBterita dejiere et futura non ad-
mitlere. Isid.orig.lih.Q. c.de. officis. To require
satisfaction in them that are to be baptized,
is against your own Popish learning : tor
many of you hold, that there is free remission
of all sins without any satisfaction in baptism.
As for the painful satisfaction, that Cyprian
speaketh of, is meant of satisfaction unto the
Church, that is offended, to be made by them,
that had fallen unto denial of Christ, or idola-
try, through terror of persecution, by such
means to give outward testimony of the in-
ward sorrow of their hearts, for so grievous
offences, not to make amends to the justice
of God for their sin. Neither was that public
satisfaction required of every one that sinned,
but only of those that had fkllen openly and
grievously into some heinous crime. And
Beza doth justly mislike your translation,
because in show of words, though not in the
meaning of the translator, it favoureth that
blasphemous doctrine of satisfaction for sin
unto the righteousness of God, which was
thoroughly performed by the sacrifice of
Christ's death. But that the Greek word
signitieth satisfactory penance, you send us
first to Matt. 11. 21, where our Saviour saith,
Tyre and Sidon would have repented in sack-
cloth and ashes, but never a word of satisfac-
tion: for sitting in sackcloth and ashes is no
satisfaction for .sin, but an outward sign of true
sorrow for sin, and humbling of the soul to de-
sire forgiveness of sins. Neither is there one
word more, Luke 10. 13, whither you send us
next. In the third place, 2 Cor. 7. 9, Paul
saith, he is glad that they sorrowed unto re-
pentance, for the sorrow that is after God
worketh repentance unto salvation, not to be
repented of. What word is here sounding for
satisfaction? As for godly sorrow and grief
of mind, to be necessary unto true repentance,
we never will deny : but that sorrow is any
satisfaction to God's justice, as a horrible
blasphemy, we utterly abhor to hear of it.
But where Scripture heljioth you not, you
tell us, that Basil calleth the Ninevites' repent-
ance, with fasting, hair-cloth, and ashes, by
the same Greek word ncravoiav, and we ac-
knowledge as much, because our Saviour
Christ calleth their repentance by the same
word ficTtirjooar, Matt. 12. 41. But where is
satisfaction ? Basil in the place by you noted,
plainly showeth the use of sackcloth and
ashes, and such like outward forms, "sack-
cloth," saith he, " is a helper unto repentance

being a sign of humiliation; he saith not it
is a pan of repentance, as you say satisfac-
tion is. Euchinxts, Disput. John. cup. 7. Lactant.
de vero cull. lib. 6. cap. 24.

6. If general confession was not sufficient,
but every man must utter all his sins in parti-
cular, John had shriving work enough, for
seven years, to hear the confessions of Je-
rusalem, and all Jewry, and all the country
about Jordan, of whom never a man was
ever shriven before, and therefore every man's
confession must be very long. 0 Papists
blush you not at this impudent collection ?

8. Fruits worthy of repentance are no sa-
tisfaction for sin, but arguments of true re-
pentance, effects of repentance, and not part
of it. Neither doth Hierom say that fasting,
prayers, &c., are satisfaction for sin, but to-
kens of repentance. " Be ye converted to
me with all your heart. And declare the re-
pentance of'^your mind, with fasting, and
weeping, and mourning. Despair not of par-
don, through the greatness of your wicked-
ness, for great mercy shall wipe awav great
sins." Hierom knew no satisfaction for sins,
to the justice of God, but the death of Christ.

10. They that hear us prench, can testily
that you lie : although we exhort not men to
do good only, or chiefly in hope of reward,
nor to avoid sin only for fear of hell, but ra-
ther in duty and thankfulness to God, that
God may be glorified by their good conver-
sation, an<l not dishonoured by their wick-
edness, which profess his name, and despise
his laws.

11. Remission of sins is proper unto God,
as we'll in John's baptism, as in the baptism
of Christ. .John here compareth the ministry
of man with the authority and power of God.
The outwaid baptism with the spiritual bap-
tism : whereof the first is, done by the hand
of man, the other is peculiar only unto our
Saviour Christ. And though some of the an-
cient Fathers were of another opinion, yet
Mark saith expressly, that John preached the
baptism of repentance, unto forgiveness of
sins. And who can separate remission of
sins from true repentance? when the Lord
promiseth, at what time soever the sinner
repenteth, to pardon his sin. The seal of
baptism also, added to the doctrine of repent-
ance, must needs testify remission of sins ;
namely, the soul to be washed by mercy, as
the body is with water. Neither doth this
doctrine derogate any thing from the bap-
tism of Christ, seeing it is Christ that tbr-
giveth sins, and giveth grace in the baptism
ministered by John, and ministered by his
Apostles. For John's baptism was of God's
institution, and not of John's devising. Gau-
dentius. Bishop of Brixia. Re.^p. ad Paul.
Diac. saith, " That Christ came to John's
baptism as a sinner to wash away our sins
in his body," which could not be, if John's
baptism did not wash away sins at all. And
touching the maniRjld heresies that you
charge us with, I answer, that God by bap-
tism assureth his children of the remisfiion
of their sins, not that the act of baptism, as

MATTHEW.

43

your heresy maiulaineth, of the work wrought,
taketh away sin, though a man were baptized
being asleep. To the second I answer, that
a true Christian is assured by the Sacrament
of Baptism, of salvation, and therefore to be
cleansed and justified from his sins, not only
that he committed before baptism, but that of
frailty he conmiitteth to the end of his life.
Which your heresy will not allow, extending
the effect and vir'ue of baptism only to the
time before the Sacrament received, which
in them that are baptized being infants, is
but short, and for little more than original
sin. For the third we answer, that tlie sal-
vation of children dependeth not upon the
outward sign, and yet it is necessary, tiiat
the children of Christian parents be baptized,
if they may attain to the Sacrament, accord-
ing to Christ's institution. For the contempt,
and not the want of baptism, where there is
no default in the party, is damnable.

12. We abhor the heresy of them that hold
the Church visible or militant in earth, to
consist only of the good. But the heavenly
Jerusalem, which is the mother of us all, the
universal Church and body of Christ, consist-
eth only of God's elect, and members of
Christ, ordained to eternal salvation.

16. Christ was the first that ascended in
body into heaven, as he was the first fruits
of the dead : the first that rose again to live
forever. But seeing the virtue of his death
and resurrection were as available to the
Fathers under the law, as unto us: to satisfy
for their sins, and to make them righteous,
as it is to us : we doubt not but the souls of
the Fathers were in heaven, paradise, or
Abraham's bosom, even where the souls of
the faithful departed are now. For the Apostle,
Heb. 9, 8, meaneth, that the way to heaven
was not opened by the priesthood and sacri-
fices of the law, but by the priesthood and
sacrifice of' Christ. And Heb. 11, 40, where
he saith, the Fathers received not the pro-
mises, it is plain, he speaketh of the full
consummation of them, which none shall re-
ceive until the end of the wo/ld, when they
with us, and we with them, shall be made
perfect together.

Chapter 4.
1. Christ went into the wilderness, neither
for penance, nor contemplation, but as the
text saith, that he might be tempted of the
devil. Which no Christian ought to do, to
offerhimselfto temptation, therefore his going
is no warrant, nor example unto Hermits.
Secondly, he went by special instinct, and
leading of the spirit, which warranteth not
men that are led by their own will and affec-
tion. Thirdly, Christ remained in the wilder-
ness, for a short season. Therefore is no
example for them that spend their life in the
wilderness. Fourthly, he fasted forty days,
which no man can do of his own strength.
As for your Popish Hermits in England, they
never canie in the wilderness, but oftentimes
in the cities and towns : sometime, in the
sVews. As Stephen Gardiner, if he were

living, could testify of one brought before
him.

2. Montanus the heretic, as Eusebius testi-
fieth out of Appollonius, was the first that
prescribed laws of fasting. Eccl. Hist. lib.
5. c. 18. And Ireneus saith in his epistle to
Victor, that as there was in his time variety
in observing the feast of Christ's resurrection,
so in keeping the fast that went before it.
"For some thought they ought to fast one
day, some two days, some more, some forty
hours day and night, which divcrsitiy of fast-
ing commendeth the unity of faith and reli-
gion." Euseb. lib. 5. c. 23. Ireneus there-
tore dischargethyour forty day's Lent of the
Apostles' institution. Dionys. Alexand. Ep.
ad Ba. showeth, that some fasted six days
before Easter, some two days, some three,
some four, some none. Now let us examine,
what you bring out of later writers, among
whom 1 account Ignatius, though his Epistle
have the name of a more ancient writer. But
.Terome in Cat. knew no epistle of his to the
Philippians. And the authentical testimony
of Ireneus cited by Eusebius, of the diversity
of fasting, manifestly declarelh, that there
was no such Lent, as that epistle nameth, in
the days of Ignatius, who was an immediate
successor of the Apostles. And albeit there
was an ancient fast of forty days before Eas-
ter, yet was not that your Popish Lent, where
flesh is prohibited, and fish permitted, hut a
time of abstinence indeed. The testimony
of Hierom, which you expound for Lent,
hath never a word of Lent, nor for Lent. For
there were other solemn days of fasting in the
Church, than Lent. Augustine indeed saith.
that the forty days' fast, hath the authority of
the example of Moses, Elias, and Christ, and
that the consent of the Church hath establish-
ed the same forty days to be kept before Eas-
ter, not as a thing necessary, but as other
rites, which he nameth, not now observed of
the Papists themselves. And further, the
abstinence from fish as unclean, he condemn-
eth as heresy. Hierom against Montanus,
although he ascribe the forty day's fast to
Apostolical tradition, because it hath no
ground in the scripture, yet he showeth plain-
ly, that it was of good will, and not of neces-
sity. Whereas the heretics had three Lents
in the year, which they commanded to be
kept of necessity, "but it is one thing," says
Hierom, to do a thing of necessity, another
thing to offer a gift of good will." And lest
his ascription of the forty days' fast, unto the
Apostles' tradition, should ..:ove us; in the
same place he saith, It was not lawful for
Christians to fast in the Pentecost, that is,
from Easter to Whitsuntide, and this prohi-
bition of fasting, is also by the ancient Fa-
thers, affirmed to be an Apostolical tradition.
Yet the counterfeit Ignatius, in his Epis-
tle to the Philippians, exhorteth them, after
Passion week, not to omit fasting on Wednes-
days and Fridays. But if any man shall fast,
saith he, on Sunday or Saturday, except one,
he is a murderer of Christ. Behold how hot
this coimterfeit Father is about his counter-

a

MAl'l'HEW.

feit traditions. You see what credit is. to be
given to such things as are ascribed to tradi-
tion of the Apostles, without \varrant of their
own writmgs. Epiphaiiius affirmeth it to be
an Apostohc tradition, that men should fast
Wednesdays and Fridays throughout the
year, except in the Pentecost, that is, froni
Easter to Whitsuntide ; and in the six days
of Easter, to receive nothing but bread, and
salt, and water, flares. 75. And this he
saith was the observation of the whole Church
in his time. Yet the Papists fast Fridays
between Easter and Whitsuntide, beside the
Rogation week, and fast not Wednesdays
commonly, neither observe the feast of the
six days of Easter, with br«ad, and salt, and
.water. Yet have these as good testimony of
antiquity, as the Lent-fast to be Apostolical
tradition. The sermons of Ambrose, that are
alleged, as Erasmus testifieth, and the style
doth evidently declare, were none of Am-
.brose ; but of some later writer, which coun-
terfeited the sermons Adfratres in Eremo, and
some De tempore under Augustin's name,
among which are found many that are inti-
tuled to Ambrose. To the authority oi Leo,
Pishop oi Rome, caUing Lent the Apostles'
ordinance, I oppose the authority of Damasus,
likewise a Bishop of Rome in his Pontifical,
affirming that Telesphorus, Bishop of Rome,
did institute it. And Telesphorus himself in
his Decretal Epistle, satth. That he and his
fellow Bishops, gathered together in council
at Rome, did ordain this forty days' fast only
for clerks; and contendeth in many words,

, that there must be a difference between
clerks and laymen, as well in fast, as in other

'. things. If you say this Epistle of Telespho-
rus is counterfeit, yet is it good authority
against you, that urge it, with the rest of the
dunghill of Decretals, against us. But the
undoubted authority of Ireneus, cited by Eu-
sebius, is sufTicient to prove, that the Apos-
iles lett no such certain constitution, whatso-
ever the later Fathers affirm of Apostolic
tradition, as they do of other things, which
neither Papists nor Protestants count neces-
sary to be observed. The last authority,
cited out of Autjustin, proveth, that in his
time, that did wnte that Homily, there was
no necessary enforcement to keep Lent, but
every man did as he liked. But in all your
citations' of authors, true and feigned, there
is no word of abstinence from flesh, which is
the chiefest part of your Popish Lent, but of
fasting once in every day, and that from din-
ner. Ambrose ser. 34 and ^6. Barn, is a late
writer, and therefore in opinion of Apostolic
tradition, he might easily be deceived, as the
elder Fathers were.

10. Augustin speaketh of the civil adoration
or reverence in bodily gesture, done by Abra-
ham unto the people of He'h. But by this
text, all religious service is due only to God.
Justinus Martyr proveth out of this text, u? Sc
leni Tov Ofoi', &'c. that we ought to adore God
only. Thus he hath persuaded us saying,
'"This is the greatest commandment," Thou
ehalt adore the Lord thy God, and hiiji only

shalt thou serve, Apol. 2. And although
Augustin being a mean Grecian, imagined a
distinction between Latria and Dulia, whereof
the Papists take hold, to maintain their reli-
gious service unto creatures ; yet they that
are skilful in the Greek tongue, do know,
that these two words do signify all one and the
selfsame thing, saving that SovXivttv Tather
signifieth a more base kind of service or bond-
age, which were absurd to give to creatures,
in religion. And the Hebrew word that
Moses iiseth, out of whom this scripture is
cited, signifieth the same that it doth, with-
out any difference of God, or creatures. The
distinction therefore is not in the significa-
tion of the Greek verbs, but in the subject of
religion, or civil adoration or service.

The place of Eusebius whereunto you send
us, is of the body of Polycarp, which the
Christians were desirous to have been given
them, to burial, but the malicious Jews per-
suaded the governor that he should not grant
it, lest the Christians leaving Christ, should
begin to worship Polycarp. And therefore
say the faithful of Smyrna, in their Epistle,
" They watched us lest we should have taken
him out of the fire, being ignorant that neither
we can ever leave Christ, which hath sufl^ered
for all that are saved in the world, neither
worship any other. For him we adore, as
being the Son of God, but the Martyrs, as
Disciples and followers of our Lord, we love
worthily, for their exceeding great good vviU
unto their King and Master, of whom God
grant we may be partakers and scholars
Therefore when the Centurion saw the con-
tention of the Jews, setting him in the midst,
as their manner is, they bumt him. And so
we at length having gotten his bones, more
precious than precious stones, and better tried
than gold, we laid them up where it was
meet, where, as we may, the Lord shall grant
unto us, being gathered together with joy and
gladness, to celebrate the birth day of his
martyrdom, both in remembrance of them
thit have sought before, and for exercise and
preparation of them that are to follow."

This worthy testimony of the people of
Smyrna, showeth how far their reverent love
and regard of the bodies and relics of the
Martyrs, differelh from your popish idolatry
and superstition. So that I would marvel,
why you quoted this place : but that I consi-
der, you read it not in Eusebius himself, but
in the old and corrupt translation of Ruffinus,
whereunto the word diligimus is added, and
veneremur which is not in the epistle rehearsed
by Eusebius. Hierom indeed, against Vigi-
lantiup, is more ready to maintain the immo-
derate estimation of relics, than of right he
should have been. Yet is he also far from
your idolatrous worshipping of them, as his
own words declare. " But we do not worship
and adore relics of martyrs, nor the Sun, nor
the Moon, nor Angels, iior Archangels, nor
Cherubim, nor Seraphim, nor any name that is
named in this world, or in the world to come,
lest we should serve the creature more than
the Creator, which is to be blessed for ever

MATTHEW.

45

But we honour the relics of martyrs, that wo
might worship him whose martyrs tliey are."
And in his book against Vigilantius he noteth
"the ignorance and simplicity ot certain lay-
men, or devout women, which having a zeal of
God without knowledge, lighted wax candles
in honour of martyrs, ' which in popery is a
great part of commendable religion, even in
the honour of their images, which were not
in the Church in Hicroin's time. Augustin, de
Civil, lib. 10. c. 1. saith indeed, that by them
which have interpreted the scripture, Latreia
is taken for that service which always or
almost always, pertaineth to the religion of
God. But Lodovicus Vives in his notes upon
that chapter, telleth you otherwise ; he bring-
eth e.xaniples out of the Greek text of the
Septuawint as well as out of profane authors,
where Lati-ia is taken for service due to men.
And in the same chapter Augustin saith,
" that to consecrate ourselves, or any thing
of ours in rites of religion to Angels, and con-
sequently to any creatures, is the worship due
unto the divinity or deity itself, and that which
in Greek is called Latria. Therefore by Au-
gustin's judgment, all your consecrating of
yourself, or any thing of yours, to creatures,
is idolatry : and so the greatest part of popish
religion, even retaining your prcteiuli'd dis-
tinction of Latria andDulia, is manifest idol-
atry.

Likewise de Trenit. lib. 1. ca. fi. where he
hath the same distinction of Latria and Dulia,
he saith, it is idolatry to consecrate a teinple
to any creature, and thereby provcth, the divi-
nity of the Holy Ghost, because our bodies
are his temple. For to whom a temple be-
longeth, to him also the service which he
calleth Latria. The Papists therefore, build-
ing and dedicating temples to the Angels
and Saints, by Augustin's judgment, give
them the honour proper to God, and so com-
mit horrible sacrilege, and idolatry. Beda,
in 4 Luke, distinguishing Latria from Dulia,
referreth Ihdia to the service of charity that
one Christian oweth to another, not to the
worshipping of relics, and saith, "they are
called Idolaters, which bestow upon Idols,
Vows, Prayers, and sacrifices, which they
owe only to God." Seeing therefore, all that,
is made an idol, which is worshipped, with
the service proper to God : and prayers,
vows, sacrifices, by Bede'e judgment, are
due only to God, it followeth that prayers,
vows, and sacrifices, bestowed not only upon
images, but upon Saints, and their relics, are
the service ot idols, or idolatry. As for the
authority of the 2. Council of Nice, that de-
creed the adoration of images, and Damas-
cen, that followeth that idolatrous determina-
tion, ought not to move Christian men, con-
trary to the express commandment of God,
Exod. 20, and against this Council, I oppose
Cone. Eliber. Can. 36. that was ancienter, and
the Councils of Constantinople under Leo,
and of Ephesus, that were of later time, con-
demning the worshipping of images. The
same Council of Nice was also condemned.

Charles the Great, and a book written against
it, which is extant under the name of Charles
the Great, but w ritten as it seemeth, by Albi-
nus, that was his inslructer, for thus Mat.
West, writeth. " The same year, Charles,
King of France, sent a synodal book into Bri-
tain, in which were found many things con-
trary to the true faith : and therein especially
that it was defined by the agreeable asser-
tion, of almost all the learned men of the
East, that we ought to worship images, which
the Catholic Church doth altogether abhor.
Against which, Albinus wrote an Epistle, by
authority of the holy Scriptures, marvellously
eridited, and brought it to the French king,
with the same synodal book, in the person of
Bishops, and noble men."

The authority of Damascen, a Grecian, is
countervailed and overmatched by the au-
thority of Gregory the Bishop of Rome, who
though he allow the use of images, yet he
condemneth the worshipping of them. Lib. 1.
epist. 109. Seren. lib. 9. epist. 9.

17. Satisfaction by your own doctrine, is
not required of them that are baptized, there-
fore satisfaction is no part of repentance.
Ainbrose saith of Peter's repentance : I read
of his tears, I read not of his satisfaction.

Chaptek 5.

12. The reward is promised of the free
mercy of God, of whose grace, cometh
strength to endure persecution, and not of the
merit of the work : " For whence should I
have so great merit," saith Ambrose, 'seeing
mercy is my crown ?" ad. Virg. Exhort. " He
crowneth thee," saith Augustin, "because he
crowns his gifts, not the merits," in Psalm
101.

15. When Augustin saith the church can-
not be hid, he meaneth from them that will
diligently seek her in the Scriptures, where
only the certain knowledge of her is to be
found, de Vnilat. Eccles. ca. 2 and 3 and 16. de
Past. Cap. 14. Nevertheless he compareth
her to the Moon, which is often hid, and so
may the Church in divers respects be hidden.
Psalm 20. Also he acknowledgeth, that
the Church may be so secret, that the mem-
bers know not one another, de Bapt. cont. Don.
lib. 6. ca. 4. And the Catholic Church which
is the whole mystical body of Christ, an arti-
cle of faith, is always mvisible, Eusebius
Emiss. Horn, in Natal. Confess. Apostoh
et Episcopi supra ecclesiam, sicuti civitas su-
pra vionlevi. Noil possurtt abscondi, altius sedent,
omnium oruli ad eos respiciunt.

20. It is necessary for every Christian man,
not only to believe, but to endeavour himself
to keep even the least of God's command-
ments : yet is he justified, and hath remission
of his sins and transgressions of God's com
mandments, only by faith in the mercy of
God. Rom. 3. 28, G'alat. 2. 16.

21 The virtue of justice, whereby we love
and keep God's commandments, thoucrh no
man doth either of both perfectly, is undoubt-
edly the gift of God, and is inherent in us, that

by a Council holden by the commandment of I are justified by the grace and mercy of 'Cod

MATTHEW.

through faith, and o[ this unpcrfect justice,
we are truly, yet unpertectly, declared to be
just, without the works whereof, no man of
age can be saved. But yet for all this, we
are justified, or made just in the sight of God,
by faith only, through the imputation of
Christ's justice, imd not by the works of Jus-
tice, which as Augustin saith, "do i.jllow
him that is justified, do not go before him
that is to be justified," in Ps. 102. defid. and
oper. cap. 14.

23. The difference of sins proveth not that
some are mortal, and some venial : for all of
their own nature are mortal. The reward of
sin, saith the Apostle, is death, Rum. 6. 23.
and all sins to him that is truly penitent, are
pardonable by God's mercy. He that siiincth
against the Holy Ghost, is never truly pe-
nitent, nor his sin ever remitted, Htb. 6.
Matt. 12.

26. This prison by Carpocrates, a very an-
cient heretic, was taken for the bodies, into
which the soul was removed by the devil,
until it was thoroughly purified, Ireneus, lib.
1. c. 24. But of Montanus, an old Heretic
also, it was taken for a place in hell, where
every small offence is punished in soul, al-
though it shall be saved in the resurrection,
as testifieth TertuUian de aninm cap. de infer.
By which it appeareth, that the opinion of
Purgatory is very ancient. Nevertiieless, it
is not like that Cyprian, who was far from
these Heresies, in the forenamed Epistle,
speaketh of Purgatory: for he only alludeth
to this text, and to the 1 Cor. 3. comparing
the excellency of them that suffered martyr-
dom, above them that had fallen in time of
persecution, and were received again into
the Church, either bv pardon of their exer-
cises of repentance, tliat were prescribed un-
to them, or after they had thoroughly per-
formed them : because Antonianus, to whom
he did write, being somewhat inclining to the
error of the Novatians, feared lest by the re-
ceiving of them that had fallen, and by remit-
ting those exercises of repentance, virtue
would be diminished, and martyrdom decay.
But Cyprian answereth, that chastity and
virginity had their due praise, though adul-
terers upon their repentance were received.
" For it is one thing," saith he, " to stand at
pardon, another thing to come to glory. It is
one thing for him that is cast in prison, not to
come out until he hath paid the uttermost far-
thing, another thing straightway to receive
the reward of faith and virtue, &c." Augus-
tin expoundetli the place clearly of hell and
eternal pains, Serm. dom. in moiitv, lib 1. So
doth flierom in Lament. Lih. 1. cap. 1. Eu-
seb. Emiss. Horn, in dcmi. 6. post Pent. Career
iste infernus est. Theoph. Antioch. In c.arce-
rem, id est, in Gehennam, and Chromatins, in
5. Matt, and many other of the ancient fathers.
And the text is plain, that he which is out of
charitv, hath deserved hell fire : and I sup-
pose the Papists will not send him to Purga-
tory, that dicth out of charity.

33. Mark and Luke, understand the excep-
tion which they do not express, for they all

report one doctrine of our Saviour Christ :
and the exception dcclareth, that not only di-
vorcement, but also marriage after divorce-
ment is free, as it was in the Law, where
fornicati()n is the cause of divorcement.
Chromatius, in hunc locum, Unde nonignorent
quam grave apud Deiim damnationis crimen
incurrant, qui per effreimtam libidinis volupta-
tem abs(jue fornii.ationis causa dimissisuxoribus,
in alia vulunt transire conjugia. The Pope's
canon law restraineth the liberty of marriage
and divorcing, because he may take more
money for biUls of license and dispensation
to marry.

33. The knot of marriage is broken, through
the wickedness of them that commit fornica-
tion, and therefore this is to be untlerstood of
such divorces, as are not for the cause of for-
nication. Neither can marriage out of this
place, be proved to be a sacrament, although
Augustin call it by the name of a sacrament
or mystery. But of marrying after divorce,
Augustin, note, chap. 1. 20, is doubtful, al-
though he incline to the negative, as in his
book de adulterinis Conjugiis ad Pollent, where
he professeth this question to be most ob-
scure, and more than he dare determine :
but Hilary maketh no question, but that
through adultery the marriage ceaseth, and is
dissolved.

39. This is a slander of Luther, he did
write only, that Christians should not hope to
have victory against the Turks, before the
church was reformed, and the Pope's wicked-
ness was bridled, and men's manners were
amended

Chapter 6.

1. Good works are the fruits of justifica-
tion, proceeding from a justified man, and do
justify, as James saith, that is, declare a man
to be just, and so a man is justified by works,
and not by faith only. But they do not justify
a man in the sight of God, who requireih per-
fect justice, and not imperfect, such as good
works of men are, which follow the justified
man, as Augustin saitb, do not go before unto
justification, Ps. 102. de fid. and oper. '•ap. 14.
Wherefore a man is justified in the si^ht of
God, by imputation of the justice of Christ,
which is most perfect, through the only grace
and mercy of God, apprehended by faith only.
Rom. 3 and 4. Gal. 2.

Neither is all the justice of a Christian rnan
that is justified, comprised in alms, fasting,
and prayers, but in obedience of all God's
commandments, and yet all that is imperfect,
as Augustin \yTovclh,de perfect. Just, and saith
not, that all Justice is comprised in these three
works. " This is our justice no\s'," saith Au-
gustin, "in which we come hungering and
thirsting to the perfection and fulness of jus-
tice, that hereafter we may be filled there-
with." Ps. 49, he saith, "Who are just ? but
they that live of faith, doing the works of
mercy: tor those works are the works of jus-
tice. Therefore by his judgment, the life of
a just man is faith, the fruit, works of mercy
and justice."

MATTHEW.

4. This repaying and rewarding prove tli
that the reward is due, but not that the works
are meritorious. The reward is due by God's
promise, his mere mercy moved iiini to pro-
mise. And we may be encouraged in respect
oi the reward to do good works, but not only
nor chiefly in that respect, but especially to
show ourselves thankful and dutiful, that
God may be filorified by our good works,
whose glory ought to move us more than the
revvaril, if that we love God as we ought
with all our hearts.

7. Long prayer is not forbidden, but Popish
prayer in an unknown tongue is idle babbling,
as ill as that which the heathen used. The
Scripture testifieth, as Cyprian showetli, that
the third hour oi the day, the sixth, and the
ninth, were used for prayer by Daniel, the
three children, Paul, Peter, and John. Which
proveth not your Popish canonical hours,
that is a- kind of service which you call so,
mumbled up of your priests oftentimes in an
hour or less, to be of such antiquitj', or to be
discharged irom much babbling or lip-labour.
Neither is it meant, that all those three hours
were spent only in prayer, but at those three
times of the day, the godly used to pray :
namely, in the midst of the time, from the
sunrising to noon, at noon, and in the midst
oi the time, between noon and the sunsetting ;
whereas all your Canonical hours in the
Popish Church, are despatched before noon.
Cyprian therefore speaketh not of any set |
forms of prayers, Isut of times meet for all
Christians to pray in, not only at these three
hours, but also at the sun rising, and at the
sun setting, and in the night season, and ge-
nerally at all hours, as our Saviour Christ ;
teacheth. Not maintaining the heresy of the
Euehites, which did nothmg but pray with
their lips : but requiring the heart to be al-
ways Ufted up in affection of prayer, which
is by faith to look for all good things of God
only, and at certain times also, to use words
of petition, to admonish us of our necessities,
and to stir up our desire to be more fervent.
" What other things is it," saith Augustin,
" to pray without intermission, but without
intermission to desire that blessed life, as
none is but that which is eternal, ot hiin who
only can give it? Therefore let us desire
this always of the Lord God, and let us pray
always." Epist. 12, 1, c. 9. The prayers of
heretics, whether they be long or short, rude
or rhetorical, please not Goo, neither yet of
hypocrites. The short collects of the Church,
are no prejudice to long prayers, where the
form of words is not longer than the sincere
affection of prayer continueth.

11. Luke is the best interpreter of the Greek
word, who showeth, that it signifieth bread
sufRcient for every day. Comprehending all
things necessary for this present life : whereof
we may infer, that spiritual food is 7iiore ne-
cessary, which in the other petitions is asked
rather than in this, if we respect eidier the
words or the method of this form of prayer.
Notwithstanding, upon the ambiguity of the
Greek word, many of the Fathers refer this

petition to .siiiriuud I't/od especially, among
which, tiie Jvord's Supi)er, being a seal of our
spiritual nourishment by the body and blood
ol Chrisi, unto eternal life, is a part, as the
preaching ot God's^ word is another part,
noted also by the Fathers to be desired in
this petition. Auirust. de serm. Dom. in mont.
lib. 2.

12. ^Sugustin doih often teach the difference
of sins, some greui,sonie less, but never your
Popish distiiiction of mortal and venial, as
you do, and in the places quoted speaketh of
small sins, but not of venial. In the former
place he saith, a man may be sine crimive,
that is, without heinous offence : but not, sine
pecca'o, without sin. In the latter he nameth,
peccata paiva, small sins, distinguishing them
from "reat and heinous wickedness.

13. Howsoever any man hath read, the text
is plain, " Lead us not," whereby is proved,
not only a permission, but an action of God,
in them that are led into temptation. There-
fore Augtistin, after a long disputation
agairist Julian the Pelagian, bringeth also this
petition lor an argument, to prove, that God as
a righteous Judge, piiiii.-ln ih sin by sin, by de-
livering the reproliiiii mio ;lii' power of Satan.
"What is that whuh w i .:,>■ daily, lead us not
into temptation, but that we be not delivered
unto our own concupiscences? Therefore
Goddelivereth into ignominioiis passions, that
those things may be done, which are not con-
venient, but he delivereth conveniently, and
the same sins are made both punishments of
sins past, and deserts of punishments to come.
As he delivered Achab into the lie of the
false Prophets, as he delivered Roboam into
false counsel, 'i'hese things he doth by mar-
vellous and unspeakable means, who know-
eth how to work his judgments, not only in
men's bodies, but also in our very hearts."
Co7it. Jul. lib. 5, cap. 3. Neither doth Beza's
exposition make God author of sin, but using
the phrase of Augustine, he saith, " The
Lord leadelh into temptation, whom as a just
judge, not as an author of sins, he permitteth
unto the will of Satan, that he may hll iheir
heart, as Peter speaketh." Jc/.s 5. And it
is a most detestable slander that Calvin, or
thev that follow bis judgment, make God ihe
author of sin.

20. Treasures laid up in heaven in this
place, properly signify neither faith nor
works, much less meritorious works, but ra-
ther the reward of the heavenly life, which
God of his mercy giveth to them that believe,
according to their works, rewarding their
plentiful sowing, with plentiful reaping. Chry-
Kosl. Horn. 21, in Mai. He showeth both that
this early treasure lieth open ro hurt : and
also, that the heavenly treasure is clear from
all spot, and most safe either in respect of
the place, or of the excellency of those re-
wards.

24. No Christian man servelh Calvin as
his master, but God only. Nevertheless, so
long as Calvin teacheth that which he learned
of Christ, Calvin may be enibrcced as a ser-
vant of Christ, neither doth he ever desire to

MATTHEW.

be taken otherwise. But when the Pope com-
mandeth things contrary to God, as worship-
ping of images, communion under one kind,
.■■ncfsucli hke, and will be honoured as a most
holy Lord, that cannot err, it may be said
most truly, uo man can serve God and the
Pope.

Chapter 7.

G. So that by confession of mortal sins, you
mean not auricular shrilt, which the Scrip-
ture doth not exact.

8. To ask in lahh is necessary, and more
than a due circumstance. .lames 1. 6.

15. This note is true of libertines, and such
heretics of our time : but the true professors
of the Gospel, whom you especially envy,
shall be found in trial, always as honest as
Papists.

16. All f\ilse doctriiv, r-nntntry to the Scrip-
tures, is the propiT IniiisMi h' i^'iics. P'or he
is a heretic, which ob.-imately maintaineth
an opinion, contrary to the Scriptures, as the
Papists do many. And especially, those plain
notes, which the spirit giveth of antichristian
heretics, namely, the forbidding of marriage
and meats, where are they to be found at this
day but in Papists ? 1 Tim. 4. The rest of
the notes you give, are not found in us, but
rather in you. The marriage of vowed per-
sons, that cannot contain, is allowed by Epi-
phanius and Hierom to be Catholic. And
if it be incestuous, your Pope giveth license
for incestuous marriages, as he doth for those
marriages that are against the law of nature,
which are incestuous indeed. We spoil no
Churches, but destroy idolatry, as God com-
mand eth. Deul. 7. G.

21. These men say. Lord, Lord, without a
true and a lively faith. For he that in true
faith shall invocate or call upon the Lord,
shall be saved. Rom. 10. We confess, it is
not enough, to believe, neither doth Luther
teach, that only infidelity is sin, but that it is
the root of all sin. Neither do we hold, that
by the faith of working miracles, which ap-
prehendeth only the power of God, any man
shall be justified, but by faith in God's pro-
mises, which layeth hold of the mercy which
God offereth. Finally, he that is justified by
faith only, doth the will of God his heavenly
father,, though not perfectly, yet gladly and
cheerfully. God be thanked, we do not set
little by good works, which we acknowledge
to be the necessary effects of justitying faith,
though we renounce our own justice, that we
may be partakers of the justice of God in
Christ. Philip. 3, 9.

Chapter 8.
4. The words of Chrysostom are these :
" The Priests of the Jews had authority to
put away leprosy of the body ; or rather not to
put it away at all ; but only to discern them
who were rid of it, and thou knowesf, how
greatly their Priesthood was to be esteemed.
But these have received authority, not to
discern the leprosy of the body, being rid
away, but altogether to put away the uncTean-

ness of the soul. They therefore that despise
them, are more wicked than Dathan, and
worthy of great punishment." By which
words, he meaneth not, that ministers of that
Gospel, have absolute power to forgive sins,
but authority to assure the penitent sinners of
God's forgiveness, in which respect, they are
to forjrive in God's name. For Christ him-
self, did not forgive sins, but as he was
God equal to his father. Chrysostom Mat.
Horn. 30.

8. The body and blood of Christ, is to be
received with all humility and reverence :
yet not imagining transubstantiation. For
that material part of the Sacrament which
entereth into the mouih, Origen saitli, it goeth
the way of all meais, Matt. cap. 15. Chry-
sostom's liturgy was made long after Chry-
sostom's time, as appeareth by a prayer for
the Emperor Alexius, in whose name it was
made. Augustin ep. 118. useth the example
of the Centurion, to show that neither they
that receive the Sacrament daily, nor they
that receive it seldom, dishonour the body of
Christ, having either of them their several
reasons, as Zaccheus, who received our
Saviour Christ into his house joyfully, and
the Centurion who acknowledged that he
was unworthy to receive him under his
roof.

14. Hierom against Jovinian, hath many
feeble arguments, among which this is one,
that the Apostles had no carnal copulation
with their wives, because Christ saith, " he
that hath left wife,"' &c. Matt. 19. 29. For
our Saviour Christ speaketh of none other
forsaking of wives, than is necessary for all
married men, to leave their wives as well as
their parents, children, brethren, houses,
lands, namely in carnal aflection, or worldly
love not in lawful use. And Clemens Alex-
andrinus much ancienter than Hierom, and
nearer the Apostles' times, saith, "that Peter
and Philip begat sons, and Philip gave his
daughters in marriage, Strormt. lib. 3. Enseb.
Emiss. in nal. Joo,. En. Petrus uxorem et pro-
lem hahuit." And by whom had Peter his
daughter Petronilla, of whom the popish
legends write much holiness, if not by com-
panying with his own wife ? and that since he
was an Apostle, and had the surname of Pe-
ter. Which her age also doth argue : for
she was so young in the time of the persecu-
tion of Domitian the Emperor, that Flaccus
the count, desired to have her in marriage,
whereas if she had been born before Peter's
calling to the Apostleship, she should have
been almost thr^ escore years old at that time.
In the Romish Church where Antichrist was
to have his seat, the mystery of iniquity be-
gan to work, and sho%v itself in prohibition of
marriage somewhat timely: yet are you not
able to prove, that none but such as professed
continence, were in the Latin Church ever
admitted to the ministry. Tertullian was a
married man in tlie ministry, without any
such profession of continence, as appeareth
by his books written to his wife. Where, in
the first he exhorteth her, after his departure.

MATTHEW.

1>-

not to marry again. In the second, that if
the infirmity of her body was such, as
she must needs marry, that she marry not an
infidel. This exhortation had been needless,
if she had already professed continence :
neither needed TertuUian to have set before
her the example of many other, that in mar-
riage, by consent, took away the debt of mar-
riage, to persuade her, that she might be
able, if she would endeavour, to live unmar-
ried. And if he, before he entered into eccle-
siastical order, with her consent, had pro-
mised perpetual continence, she should have
had experience in herself in her vounger
lime, how able she was to live without the
use of a husband. But Epiphanius, you say,
telieth the Greek Priests, "that they do
against the ancient canons, which keep com-
pany with their wives :" yet doth he confess
immediately, that those canons wej-e not
kept in his time, But where you add, that
Paphnutius in the first Council of Nice, d oth
plainly signify the same, it is false. For
Socrates thus writeth of the matter. "It
pleased the Bishops to bring in a new law
into the Church, that thosr iii;ii wm- dedica-
ted to the holy ministry. ;i mirlv,-, Bishops,
Priests, or Elders and M :i ■':.,-, hlmukl not
sleep with their wives w liicli ility had mar-
ried when they were laymen : and after they
had consulted of this matter, Paphnutius stood
up in the midst of the company of Bishops,
and cried out aloud, that they should not lay
a heavy yoke upon the men dedicated to
the holy ministry, saying, that the bed was
honourable, and the matrimony unpolluted,
lest with too much preciseness, they should
rather hurt the Church : for all men could not
bear the exercise of continence, and perad-
venture chastity should not be kept of every
one's wife : and he called the company with
a man's wife chastity. That it was sufficient,
that they which had obtained clergy before
marriage, should not come to marriage any
more, according to the ancient tradition of
the Church, but that no man should be sepa-
rate from her, whom he had married being a
layman.'' The very same rcporteth Sozo-
mcn. And Clemens afliri.neth, that the Apos-
tle alloweth the husband of one wife, whether
he be Priest, or Deacon, or Layman, using
malrimony without reprchetision, Stronuil. lib. 3.
But there was never any examp'e authcntical, you
say, of any that married after holy orders. Of
examples, I suppose you doubt not but that
there were many which took wives after
they were made Bishops, Priests, and Dea-
cons, because in the later Councils, there be
so many canons to punish them that so
married, and to prohibit them to marry.
And certain it is by stories, and other monu-
ments of antiquity, that in England Priests
did marry commonly, even after the decree
made against it, by Lanfranc Archbishop of
Canterbury in a Synod holden at Wincnes-
ter Anno. 1076. For Gerard, Archbishop,
of York, writing to Anselmus Archbishop
of Canterbury, certifieth him, that those
whom he invited to take orders, would net

consent in theirordination, toprofees chastity,
that is, not to marry, as the decree of Lan-
iranc required. But these examples, you will
say, were not authentical, because they were
against the ancient tradition of the Church,
alleged even by Paphnutius, and against the
canons of so many Councils : Whereunto I
reply, that seeing they were to be warranted
by the word ol God, no tradition or decree of
men, can make that lawful, which by God's
word, is not only at liberty, but also com-
manded, namely, that "to avoid fornication
let every man have his wife, and if they can-
not contain let them marry," and of virginity
and continence, there is no commandment of
the Lord, but every man may use the liberty
that God hath given, yea though he haili the
gift of continence. And therefore, Paul being
unmarried, affirmeth that it was lawful for
him to lead about with him a sister to wife,
as the rest of the Apostles did, even the
Lord's brethren and Cephas : Ergo, it was
lav/ful for him to have married, being an
Apostle. The liberty therefore given by
God to all, and the commandment of God, to
them which have not the gift of continence,
to n)arry, doth make the examples of them
that married after holy orders taken, in the
account of God, and all tb.at be godly, to be
authentical. And although l'a|ihnutius ac-
counteth the tradition of thr Church ancient,,
by which they were prohibited to marry, that
were not married before they were ordained :
yet it appeareth by '^rertullian, that it was not
so ancient as his time. For in his book of
Monogamy against second marriages, written
when he was a heretic, he derideth the
Catholic Bishops, which thought it lawful for
them to marry again, when their first wife
was dead, perverting the meaning of Paul's
words, which saitli, "a Bishop must be the
! husband of one wife, to the maintenance of
i his heresy, as the Papists do :" He saith,
" the Holy Ghost foresaw there should come
some, that would affirm all things to be lawful
for Bishops : For how many are there among
you tliat govern the Church, which have
married the second time, insulting against
the Apostle, and not blushing when these
words arc read under them." This place
showeth, ihat that which was thought unlaw-
ful by the heretic, was counted lawful and
authentical by the Catholic Church. Long
after Tertullian's time, was the Ancyrian
Council, where the tenth canon decreeth
thus. "That whosoever being ordained Dea-
cons at the time of their ordination, do protest
and say, that they must marry, because they
cannot" remain unmarried : if they marry
afterward, let them continue in the ministry,
because the Bishop hath granted them so to
do." This canon testifieth of many authen-
tical examples of them that married and
might marry, after holy orders taken. More-
over, in the days of .Tulian the Apostate we
read, that Basilius a Priest or Elder of the
Church of Ancyra, and Eupsychius of Cesa-
rca of Cappadocia, who had lately taken to
wife a gentlewoman, and was but even &

50

.MATTHEW.

bridegroom, ended their lives by martyrdom.
Sozom. lib. 5. c. 11. and histo. tripartit. lib. 6.
c. 14. Many hundred year.s after this, Bal-
samon niaketh mention ot a constitution of
Leo the Emperor, by which it appeareth that
there was a custom in his time, that those
which had taken holy orders might marry
lawful wives, within two years after their
ordination, Bals. in Can. 10. Cone. Ancyr.
So long the authority of God's word in the
Greek Church prevailed against the decrees
of men, and in the Church of England much
longer, until within these four or five hundred
years at the most.

Chapter 9.

3. The ministers of the New Testament,
have authority to forgive sins, and to retain
them by declaring herein the will of God, as
his ambassadors and messengers. The Jews
charged our Srviour Christ with blasphemy,
because they acknowledged not his divinity.
For the Priests of the Law, were also minis-
ters, not authors of forgiveness of sins, where-
of thev were not ignorant.

5. Chrysostom saith, "He did not refute
their opinion which said it was proper only to
God to forgive sins, but did approve it. For
if he had not been equal with his father, he
would have said : Surely you judge rightly, I
am far from that so great power, but now he
saith no such thing, but contrariwise affirmeth
it by word and sign. So because it is wont to
be unpleasant to the hearers, that any man
should speak openly of hiniself : by the words
of other men, and by a sign or miracle, he
showeth that he is God equal to his Father."
Matt. Ho. 30. Hilary is of the same judgment,
saying, "'Itmoveth the Scribes, that sin should
be forgiven by a man : for they beheld in Je-
sus Christ only a man, and that to be forgiven
by him, which the Law could not release.
For faith only justifieth. Afterward the Lord
looketh into their murmuring and saith : That
it is easy for the Son of Man on earth to for-
give sins. For it is true, no man can remit
sins but God only, therefore he whicli remit-
teth sins is God, because no man forgiveth
sins but God, Matt. Can. 8. Ambrose is worthy
to be heard in the same case. "When the
Jews affirm that sins can be forgiven by God
only, verily they confess him to be God, and
by theirownjudgmentthey bewray theirfalse-
hood, in that they affirm the work, and deny
the person. Therefore even of themselves,
the Son of God recciveth a testimony of his
work, and requireth not the consent of their
voice. For falsehood can confess, but cannot
believe, therefore there wanted no testimony
to his divinity: there wanteth faith to their
own salvation." In Lucam. cap. 5. Behold,
that which was Catholic doctrine in these an-
cient fathers, is counted heresy in us.

6. Christ had absolute power ot himself, as
very God, to forgive sins properlv, and to
preach the forgiveness of sins as Mediator.
Athan. contr. Arr. lib. 3. Euthym. pan. part
1. lit. 2. ex epistola de. ge-ttis in concilia. Arim. and
Heleus

8. Let Hilary speak upon these words,
" All things are concluded in their right or-
der, and now the fear of desperation ceas-
ing, honour is rendered to God, because he
hath given so great power to men, but this
was due only to Christ, it was familiar to him
only, to do these things, by the communion
or participation of his Father's substance.
Therefore this is not to be marvelled, that he
cari do these things, for what shall not God be
believed to be able to do ? or else the praise
should have been of one man, not of many,
but hereof is the cause of the honour given to
God. because power is given to men by this
\vay, through his word,- both of remission ot
sins, and of resurrection of the body and of
returning into heaven." In these words Hi-
lary showeth what is proper to Christ as God,
and what is granted to his ministers, to preach
and declare by his word. That which is pro-
per to the Divinity, cannot be communicated
to any creature. Such is the absolute power
to forgive sins, which are committed against
the Law of God, and therefore proper only to
God. The authority, which God hath given
to men, to assure the faithful penitent, of re-
mission of sins, nothing derogateth from the
glory of God, but greatly setteth forth the
glory of his mercy.

8. Christ gave power to his Apostles, and
the ministers of the Church to forgive sins,
not absolutely and properly, as God forgiveth,
but to be witnesses and ministers of God's
forgiveness : whereof Ambrose saith, " Al-
though it be a great matter to forgive sins
unto men, for who can forgive sins but only
God, who also forgiveth by them to whom he
j hath given the power of forgiving, yet it is a
' much more divine thing to give resurrection
to the bodies." Thus you see this Father's
judgment, that man when he forgiveth sins
by power granted of God, doth not forgive
properly, but God to whom it is proper to for-
give sins, forgiveth by man.

15. Neither Epiplianius, nor Augustin,
speak of popish fasting days, which consist
in abstinence from flesh : But Epiphanius
saith, the Apostles appointed the Wednesday
and Friday, to be fastmg days, how truly, let
the Papists themselves judge, and that on
those days, the fasting was appointed until the
ninth hour of the day, which is three hours
before night. Augustin Epi.86. acknowledg-
eth fasting, but no certain fasting days, other-
wise than the custom of every Church re-
quired, according to the answer of Ambrose
made unto him concerning fasting on Satur-
day, which was observed at Rome, but not
at Milan.

21. Christ by his word, and without his
word, by outward signs, and without any at
all, did only work miracles, and the force or
virtue did not proceed into his garment, but
immediately from himself: Therefore Christ
said not, there is virtue proceeded frOra my
garments, but there is virtue proceeded from
me. Luke 8. 48. Theie was no virtue in his
garments, when the soldiers had parted them
among tliem : nor while he wore them, for

MATTHEW.

51

ilic people that thronged him, received no
benofit by them, but sne only, and they that
touclied him by faith. Now concerning the
iniatre that this woman is said to have set up :
Jliiseliius reporteth the story, not of' his own
knowledge, but of hearsay, That in Cesarea
Fliilippi, where this woman dwelled, over
atrainst her door, upon a liigh stone, was a
bra/on image of a woman kneeling, and hold-
ing up her hands, as though she made an
humble suit; over against whicli there was
another brazen image of a man, which was
said to be of Christ, reaching his hand to the
woman, at whofc feet upon the same pillar,
a strange kind of lierb did spring, which
when it came up to the hem of his brazen
garment, it was a medicine for all diseases.
This image Eusebius confesseth to have re-
mained unto this time, as was testified by
them that travelled to that cit}', and saw it.
But of the miraculous iierb, how true it was,
he saith not. Now what his judgment was
of them that did set up this iniage, he declar-
ed in these words; "And it is not to be mar-
velled, that those of the Gentiles, which re-
ceived benefits of our Saviour of old time,
did these things, seeing we have seen the
images of his Apostles Paul and Peter, yea
and of Christ hiinself preserved, being painted
in colours, as it is like, ancient men of a
heathenish custom, which they had without
alteration, after this manner, were wont to
honour them whom they took for saviours."
Eusebius accountin": this setting up of images
in the honour of Christ and his Apostles to
be a heathenish custom, gave small credit to
the miracle of the strange herb : of wliose
virtue he could allege no exainplc, of any
that was cured, as he doth the testimony of
them that saw the image.

Where you allege out of Sozomen, that
the Christians afterward placed the image in
the Church, as though they set it up to be
worshipped ; the truth is, they laid up the
pieces of the image, after it was broken,
which they gathered together, and kept them
in theChurcn, which is all that can be gather-
ed of the story. Wherein, as they snowed
some zeal of Christian reliijion, in seeking to
preserve that which was clefaeed by the mfi-
dels, so they cannot be e.xcused from super-
stition, if they kept the pieces in the Church,
as any relic of holiness. Epiphanius find-
ing an image of Christ in a chapel conlraryto
Ihe scriptures, as he saith, rent it in pieces.
Epiph. Epij:!. ad Joan. Hierosol.

22. She had no devotion to the hem of his
garment, but because she was kept off by the
press, so that she could not come near to de-
sire his aid, as others did, she said within
herself: If I shall but only touch the hem of
his garment, &c. But the popish touching
of relics, which neither have any virtue in
their, nor any promise of God annexed to the
touching of them, for health, either of body
or soul, cannot be excused from superstition.
And this is a very blunt comparison of relics
of dead men, with the presence of the Son of
God, who was willing to show his divine

power by his word only, or by outward signs
of touching with his hand, or touching his
garment, or anointing with oil, or making of
clay with his spittle, and such like ; as it
pleased him in healing men's bodies. By
what wurd of God are we certified that he
will do the like, yea grant spiritual holiness,
by touching of relics? If we have not God's
word, what faith can we have, but a supersti-
tious credulity?

28. No wise or learned man allegeth this
place, tor justification by faith only, this is
thereibre a peevish slander. In the place
noted you shall see more.

34. The miracles said to be done in the po-
pish Church, are counterfeit fables rather than
illusions of devils, as hath been proved by
many experiences, and yet are they false or
lyin^ signs of Antichrist. The divme power
of Clirist, was manifest, in casting out of de-
vils.

38. Christ biddeth not his disciples pray
and fast in the Imber days, hut to pray eonti
nually, not that hedge Priests should be sent
forth to say Mass, but that learned pastors
might be raised up of God, to gather in his
haTvest by preaching the gospel. And at the
ordination of ministers of the Church, what
time soever it be, the Church assembled pray-
eth to God for them that are called, that thev
may be faithful and diligent in their call-

Chapter 10.

2. Ambrose acknowledgeth the Primacy,
but not the pre-eminence of Peter above the
other apostles. For in the place quoted, he
saith, " that Paul was not inferior to the other
Apostles that went before him, among \\ hich
Peter was one, in dignity, but in time." And
in his Book de hicurnat. Domini cap. 4. he
acknowledgeth the Primacy of Peter. "The
Primacy of confession verily, not of honour
or pre-eminence, the Primacy of faith, not of
degree." Likewise De sp. Saiict. lib. 2. cap.
2. he saith, Paul was not interior to Peier.
And, /;; Ep. ad. Gal. cap. 2, he declareth, that
Paul had the Primacy over the Gentiles, as
Peter over the Jews. The rest that you say
of Beza, is an impudent slander.

11. We doubt not, but the blessing or godly
prayers, as of the Apostles, so also of godly
Bishops, and other Ministers of the Church,
is greatly to be esteemed: but the Popish
Bishop's blessing with his fingers, is not
worih a straw, neither doth any ancient
Father commend such a blessing. Augustin
saith, that he and other departing fromAure-
lius a godly Bishop, received benediction of
him, that is, a godly and Christian farewell.
In Socr. lib. 6. ca. 14, is no mention of Bishop's
blessing, but rather of bannino'. For Socrates
reporteth, yet doubtin<T whether it was true,
that Epiphanius and CJirysostom being fallen
out, Chrysostom should say, " I hope thou
shalt never come to thy country," and Epi-
phanius answered, "I hope thou shalt not die
Bisliop." But whether they said so or no,
Epiphanius died in the way homeward, and

MATTiiir.r

Chrysostom was deposoJ froiii Iiis hishopric.
1 suppose this story inakeih little for the
Bishop's blessing. But it takctli nway veiijyi
sins, you say, by authority of Ambrose, in
Luhe 9. But in truth, there is never a word
ot the Bishop, or of his blessing, or of venial
sins, but of the benefit which men receive by
entertaining of preachers of the gospel.
" We do not oidi/give peace lo them that entertain
vs, but, also, if any ojfcnces of eartUltj lightness
do uoersliadow them, after the steps of the Apos-
tolic preaching he received, they are taken away."
His meaning is, they receive great benefit
both by the prayers and by the doctrine of the
jireachers, if they entertain it as well as their
persons. A poor place for the Popish bishop's
blessing. '

19. The story of the Church declareth tliis
to be verified in the true martyrs thereof, but
the best learned of the Papists are not able to
defend their heresy, by the Scriptures, against
the unlearned Christian Catholics, much less
against the Jearned, as the writings of both
parts make manifest.

^ 2.5. |fe that calleth himself the vicar of
Christ, and putteth himself in the stead of
Christ, by the very signification of the word, \
is Antichrist. So doth the. Pope : having no
warrant out of the word of God, to be so ,
much as a member ol Clirist; because his
doctrine, decrees, and life, are contrary to
Christ, as in the book called Antithesis
Christi et Papcc, and many other godly trea-
tises, is manifestly declared.

34. This is a mere slander against Beza :
for our Gospel, which we preach, neither
breedeth, nor nlloweth any rebellions. But
your hellish father, the Pope, raiseth rebel-
lions, as it is most notorious, against our so-
vereign, of her subjects in the north, and
sending both his legates, and his bijnner of
rebellion, to raise rebellion in Ireland, iiir ^iii,
blesseth, and pardoneth horrible traitors, to
murder their most loving and natural prince,
and you traitors of Rhemes, are joined with
them in their most devilish conspiracies, pro-
curing and comforting them, that enterprise
such monstrous impiety ; and shame you no-
thing, to charge Beza wnth maintaining of re-
bellion ? As tor the civil wars in France, let
all the king's edicts of pacification, that hi-
therto have come forth, testify, that those of
the reformed religion, in taking arms to de-
fend the' laws and liberties of their country,
against private persons, have done nothing
but in the king's service.

41. Our Saviour, Christ, promiseth a re-
ward to them that entertain the godly, perse-
cuted or not persecuted, but not out of the
merit of him that is received, which is no-
thing unto salvation, but of his own abundant
grace, by which the prophet and the righteous
man receive their reward, and not of their
own merits. Leo. Fro calice aquce frigidcB
pramiitm hahet gratuita largitio. Ser. 4. de
quadrage. Provided, that Jesuits, Seminary
priests, and such other that: come to stir
up rebellion, procure murder of their Prince,
■ and invasion of their country by strangers, or

to infect the peojile with Popish liorosirs'. Ii-:
not accounted but as false prophets, ii.w''-
crites, traitors, and heretics, not proplic...-,
just men, or true Christian Catholics.

Chapter 11.

7. When men of rare holiness have been in
the wilderness, which hath not been in all
ages, men have resorted to them to be par-
t-l:ers of their prayers and ghostly counsel.
But this pertaineth not to Popish hermits,
which dwelled commonly scarce a quarter of
a mile from cities and populous towns, norto
Popish anchorites, which dwelled even in ci-
ties and towns, having daily resort unto them
although they came not abroad themselves.

U. The Greek participle being of the pre-
ter imperfect tense, as well asol the present,
the coming of Elias in person, cannot be
proved out of the text, notwithstanding rhe
opinion of Gregory, and other ancient writers,
which Hierom upon this place noteth, but
doth not allow. Origen seeiiieth to be against
it in Matt, tract. 3, and Pamphilus Apologia
pro Origene. The like use of this participle
is in the same chapter, verse 3, where the
sense must needs be, " Art thou he which
was to come." So it ought to be here, " This
is Elias which was to come." So doth Hen-
tenius, a Papist, translate it. Qui venturus erat.

21. Sackcloth and ashes are signs of hu-
miliation, as Basil saith, and so helping unto
repentance, and thereto pertaineth all chas-
tisement of the body, which the Scripture
commendeth, and not to satisfaction for our
sins. The Greek word signifieth, change of
the mind, and therefore is well translated by
us, repentance and amendment of life, and is
not taken for pain or punishment, as you
would import by your term of penance, which
yet if it be rightly understood, is nothing but
penitence. Isidor. Ongen. lib. 6, cap. 18. And
although Dionyse, or other ancient Fathers,
have sometimes, and that seldom, used the
word liCTavoia, by a Metonymy, for the pub-
lic exercises, that were appointed for the
trial and testimony of repentance, in them
that had openly fallen, yet it foUoweth not,
that the word doth properly signify so : but
as it is in the Scripture, and of the Greek Fa-
thers also most commonly taken for true re-
pentance, and conversion of the heart unto
God. Neither is confession called fitrnvoia
in the ecclesiastical writers, although they
sjieak of priests or elders, that by hearing
men's confessions, judged of their repent-
ance, and therefore were called those that
were appointed for repentance, Socr. lib. 5,
cap. 19. Neither are they that confess called
fxcraiovTcs of their confession, but of their re-
pentance, whereof the humble acknowledg-
ing, and confessing of their sins, was a testi-
mony unto men, as their conscience was
known to God.

25. The godly, whether they be learned or
unlearned, do not vaunt of their knowledge,
and spirit of understanding, above all ancient
Fathers, and the whole Church. But where
ihey have the plain testimony of God's word

ALVTTIIEW.

53

on their side, they may safely be preferred
before the autliority of all men of the world,
that hold the contrary. 13y that which hath
been observed in part, and more shall be,
God willing, before we come to the end of
these annotations, it shall appear, that the
Papists which brag so much of the ancient
Fathers, and of the Church, do nmch more
decline from the judgment of the ancient Fa-
thers, and priiiHtive Church, than we, which
may not yield to any man's opinion, that is
contrary to the plain sense of the holy Scrip-
tures and word of God.

30. The law of God is impossible to be
kept, in such perfection as God requireth,
and therefore no man can be justified by the
works of the law. Gala. 2, 16, c. 3, 11. And
yet the yoke of Christ is sweet, and his bur-
den light, to them whom he easeth and re-
fresheth from the burden of sin, and his
commandments are not heavy to them, whose
faith overcometh the world. 1 John 5. Fulg.
de remiss, pecc. lib. 6, c. 4. Prosp.sen. 222. Pau-
linus ep. 20. But if any man can keep God's
commandments, he needeth not to come to
Christ to be refreshed, he overcometh by
justice of works, and not by faith, he need
iiot say the Lord's prayer; yea Christ died not
for such a one.

Chapter 12.

24. Those miracles that are said to be
done by Saints, and are alleged to maintain
any doctrine contrary to the truth taught in
the Holy Scriptures, Augustin is bold to call
them " either the fictions of lying men, or
else the works of deceiving spirits : for either
those things are not true which are said of
those miracles, or else if heretics have any
miracles, we must the rather beware of
them." This w-riteth Augustin against the
Donatists, which were full of lying miracles,
but come short by a tiiousand degrees of the
Papists, the monsters of whose lying miracles
are much more than all the poetical fables,
which all modest Papists will be ashamed to
hear of; but these traitors of llheines, barking
against the truth, are ashamed of nothing.

30. He speaketh of his own doctrine, by
which we must make trial, who gatheretli
with him, and who not. We may safely
gather with all our governors, or equals* that
gather with Christ, and with none other.
Neither doth Hierom warrant us, that whoso-
ever gathereth with the Bishop of Rome,
gathereth with Christ. For that he said to
Damasus, was in that respect, that Damasus
gathered with Christ, that is, acknowledged
the Godhead of Christ, against the Arians.
In this article of faith, he that gathereth not
with Damasus, scattereth with the heretics,
and with Antichrist. Not that Damasus suc-
ceeded Peter in the government of the whole
Church, and in that he is Bishop of Rome, is
a rule to be always followed. For the same
Hierom that gathered with Damasus, affirm-
ing the divinity of Christ, would not have
gathered with Liberius, whom he testifieth
to have subscribed with the Arians, against

the divinity of Christ, in Catolo. Num. 107.
FoTtunatianuf. And ttuching the Bishop of
Rome's governmeiit over the whole, in his
Epistle to Evagrius, he sailh, that all Bishops
be the successors of the Apostles : and that the
poor Bishop of Eugubium is not inferior to the
rich Bishop of Rome, \.c. Cyprian saith, that
all the Apostles were equal with Feter in honour
and authority. De simplicitate prcdatorum.

31. That God will not forgive the sin
against the Holy Ghost, the text is more plain,
than that with any glosses of man's inventions,
it can be obscured. That there is a sin,
which he that hath committed, cannot be re-
newed by repentance, the Apostle speaketh
as plainly Heh. 6. 4, 5, 6. They that have
sinned against the Holy Ghost are never re-
newed by repentance, nor come to true repent-
ance and change of mind, though as Judas,
they be sorry, not for their sin, but for tlu
punishment, which they have deserved by
their sin. Hierom upon the text saith: That
the blasphemy against the Holy Ghost shall at
no time be forgiven : and asketh how Bish-
ops and Priests that have blasphemed the
Holy Ghost were in his time received to
their degree. Hesych. lib. 2. c. 10. What
tliis sin is, and that it shall never be remitted,
Pacianus showeth against the Novatians,
Fulg. de remiss, pec. lib. 1. c. 24. And although
final unrepentance be never forgiven, because
God forgiveth only the penitent : yet it is
manifest, that our Saviour Christ speaketh
not in this place of final impenitence, but of
blasphemy against the Holy Ghost, which he
rnay commit that obstinately and contume-

I liously rejecteth the grace of God offered him,
for remission of sins, as Augustin saith ; but
of despising the Sacrament of Popish penance,
he speaketh not one word. For there was
no such Sacrament acknowledged in his time,
although according to the discipline of the
Church, they that had openly and grievously
fallen, so that they \vere excommunicated,
had time and exercises appointed them to
show their repentance, that they might be
again received into the Church : which dis-
cipline, also, whosoever contemneth, so long
as he remaineth in that contempt, by our
Saviour Christ's own saying, is tc be taken
for a Heathen and Publican ; and if he die in
that contempt without repentance, he dieth
as a Heathen or Publican. But of the ne-
cessity of auricular confession, of satisfaction
in work to the justice of God for sins com-
mitted, of the form of words of absolution,
muinbled over man's head by a Popish Priest,
Augustin knew nothing in liis time.

32. Not the .Tews generally are charged, nor
their posterity are punished for the sin against
the Holy Ghost, but some of them which were
the Pharisees and Scribes, that came from
.Jerusalem, of whose posterity lis possible
there is few or none remaining at this day.

32. Mark is a sure interpreter of these
words. For he, sailh Mark, that blasphe*-
mcth the Holy Ghost, never bath forgiveness,
but is guilty of eternal condemnation. The
error of Purgatory, in Augustin s time, be-

MATTHEW.

gan to peer up, from which, as Augustin was
not altogether clear, so doth lie not affirm
any thing certainly of it. For in his treatise
De oclo Dulcitii quwst. Quest. 1. thus he wri-
tethofit, "Such a thing, as saving by fire,
is not incredible to be even after this life,
and whether it be s'o or no, it may be in-
quired, an\i either be found, or be hid, that
some faithful men are saved later, or sooner,
by a certain purging fire, by how much more
or lesser they have loved corruptible goods,
yei not such of whom it is said that they
sliall not possess the kingdom of God, &c.
e.xcepi after they have duly repented, those
crimes be remitted unto them."

But Hijpognosl. cont. Pelag. lib. 5. acknow-
ledgeth heaven and hell out of the Scriptures,
but°of the third place he saith "Thetliird
place we are utterly ignorant of, yea we find
that it IS not in the Scriptures." This is the
variable opinion of Augustin, sometime doubt-
ing and thinking it not incredible, sometime
denying that any such thing is found in the
Scriptures. And although he spake against
the Pelagians and Papists, which feigned a
third place, wiiere infants unbaptized should
remain after this life, yet his words are gen-
eral, and his reason is as good against Pur-
gatory, as against Limbus infantum.

In Gregory's time, which was almost two
hundred years after, the error of Purgatory
had gathered more strength, and yet is lioldcn
by Gregory, but for the least nm! 'li'jtilr^t offen-
ces, as idle talk, immoderate hiiii:li!ii\ ar Imuse-
hold care, whichis scarce occiipiid in'h:' ■/ ,.;/( tee.
Itis sufficient forus, that ntithur il.i Sriipiure
teacheth Purgatory, neither the primitive
Church did admit of it, for many hundred
years after Christ, although by the Carpocra-
tians, Montanists, and Origenists, the founda-
tions of that error were laid of ancient time.

33. Augustin defendeth freewill against
the heresy of the Manichees, which held that
men were made evil by nature, and creation
of the evil god, and not of their own will.
The freedom therefore against such enforce-
ment as the Manichees taught, is not contrary
to the thraldom of man's will, since the fall of
Adam who fell of his freewill. And there-
fore, Augustin in his retractation of thesame
book, sayeth, "In the second of these books
we disputed of the free choice of will, either
to the doing of evil or good. But of grace,
whereby tliey are truly tree, of whom it is
said, if the son shall make you free, then shall
you be truly free, we were not compelled by
any necessity to ilispute more diligently, be-
cause the adversary was such a one, as he
was, with whom we had to do." And the
very same collection out of this text, he re-
tracteth lib. 1. c. 32. and showeth how it must
be understood, that he said of freewill, or
else it is erroneous : " In another place I said,
except a man shall change his will, he can
.work no good," which in another place he
teacheth to be placed in our power, where he
saith : " Either make the tree good, and his
fruit good, or make the tree evil, and his
fruit evil, which is not against the grace of

God, which we preach now. For it is in the
power of man to change his will into better,
but this power is none at all, except it be
given of God, of whom it is said, he gave
them power to be made the sons of God : for
seeing that it is in our povyer which we do,
when we are wilUng, nothing is so much in
our power as our will itself, but our will is
prepared of the Lord, by that means therefore
he giveth power. So is it to be understood
which I said afterward : That it is in our
power, that we may obtain, either to be en-
grossed into the goodness of God, or to be
cut off by his severity: because it is not in
our power, but that it foUoweth our will,
which when it is prepared of the Lord to be
strong and able, tliat work of piety is easily
done, which otherwise was hard, yea impos-
sible." Thus the simple may see, how you
go about to delude them, alleging the words
of Augustin, against his own judgment and
meaning.

36. Every idle word is worthy of condemna-
tion, if God should deal with us according
to his justice ; as it is plain in the next verse :
for our tongue is given us to speak always
that which is to the glory of God, and to the
profit of the hearers. Nevertheless, he that
pardoneth all the gracious sins of the faithful
that are truly penitent, v/hereof they must
also make account in judgment, forgiyeth
also the sin of idle words. Therefore this is
a brutish collection, as all the rest of your
Popish notes are : we must give an account
and not be damned, ergo, there must needs be
some temporal punishment in the next life.

Chapter 13.
8. Of them that hear the word of God,
some bring forth fruit more plentifully than
others, according to the measure of God's
grace, given to every man : who, in reward-
ing every man according to his works, croivn-
eth his own gifts, and not men's merits, as Au-
gustin testifieth. In Ps. 70. Cone. 1. in Ps.
101. For, if any thing be rendered to merits,
saith he, it is hire or toages, not grace, or a
free gift, in Psal. 144. Neither doth Augus-
tin speak of the merit of virginitv, as you
understand that word of merit, for d;esert, but
of the dignity or excellency thereof before
the state of the married. Neither doth he
allow, that distribution of a hundred fold to
virgins, threescore fold to widows, and thirty
fold to married folks, because the martyrdom
of a married person, is more excellent than
the chastity of^ a virgin. Cap. 44, 45, arid 46.
In his catalogue of heresies, he noteth among
the errors of .lovinian, that he counted the
chastity of virsrins equal unto the worthiness
of chaste and fiiitlifiii married folks. Where,
though Autjustin uscth the term merits, yet
he meaneth l)y it, dignity, excellency, or wor-
thiness, not desert, as the places before noted
do pi iinly testify, flierom, though he doth
condemn the errors of Jovinian, concerning
the excellency of virginity, as we do also,
yet he alloweth no merit, or desert of virgin-
ity before God, nor of any work of justice.

MATTHEW.

For thus lie writeth against the Pelagians,
Lih. 1. " Then are we just, when we confess
ourselves to be sinners, and our jttsdce doth not
consist uf our own merit, but of the mercy of God."

Anibrnse, though he prefer the worlliiiiess
of coniiiiency before marriage, and iiseili the
\yord Mentuin, yet that the reward of eternal
life is not given to men's merits or dcserv-
ings, he writeth thus : Exhort, ad virgines.
1 V hence should I have so great merit or deserving,
seeing mercy is my crown? And even in iIm
same Epistle, 82. ad Vercell. he writeth ul th(
reward of eternal life. Fuith,onhj shall gu
wilk you to the next life, and justice shall also
accompa?iy you, if faith go before.

15. It is a shameless slander against Calvin,
that he should teach God to belhe author of
sin, as whoso will read the place quoted of
his institution, shall plainly see. For he
holdeth, as Augustin saith, that God harden-
eth the wicked, not as an evil author, but as a
righteous judge, not by a bare permission, or
sutfering, but by withdrawing and withholding
his grace, and delivering them into their own
lust, or into the deceit of Satan, as a just pu-
nishment of their former sins, as Augustin
teacheth at large, against .Julian, the Pela-
gian, lib. 5. caj). 3. and Paul, of the idolatrous
Gentiles, affirmeth, that God delivered them
into passions of ignominy, as you, yourselves,
translate. Ro7n. 1.

30. The reprobate are in the visible Church,
but they are not of the Catholic Church,
which is the mystical body of Christ. They
went out from us, saith Jolin, but they were not
of us. 1 John, 2. 19.

' 55. We call not the body of Christ, baker's
bread, but that which the baker made, which
is digested and cast out with other meals, as
Origen saith, which, if it be not eaten, mould-
eth, or is otherwise corrupted; these things
it were blasphemy to amrm of the body of
Christ. Therefore, it is baker's bread, that
is subject to corruption. And whereas you
say, faith telleth you the contrary, tell us upon
what text of Scripture your faith is builded.
The Scripture telleth us, that the Lord's sa-
craments bread, and bread that is broken,
which cannot be verified of his natural body,
which is no now broken, but is whole and in-
corruptible in heaven. Cyril saith, our Saviour,
Christ, when he gave the Sacrament of his
body, '■'■gave fragmenta panis, pieces of bread to
his disciples which believed." Joan. lib. 5. cap. 14.
Therefore, their faith and yours is not one.

Chapter 14.

12. There is no doubt but the dead bodies
of the faithful are to be laid up in the hope
of resurrection, but not to be abused unto
idolatry : for John's disciples buried his body,
they shrined it not to be worshipped. Con-
cerning tiie story of the malice of the Pa-
gans, you foist in many things that your au-
thor saith not: for Theodoret in the place
noted, saith no more, but that they broke up
the tomb of John Baptist, burnt his bones, ana
scattered abroad the ashes.

You say, that the Christians laid the body

of John !he Baptist, with the relics of Eliaa
and Abdias: this saith not Hierom, but
" There lie Heliza;us and Abdias, prophets,
and John the Baptist, than the which there
was none greater, among them that were
born of a woman." Elias was taken up in
a fiery chariot, therefore they had no relics
of his body. But admit your memory failed
you in naming F.lias • instead of Helizaius,
n.it only here, bu: also in the table : what
wundt liul miracles were there wrought be-
liui .liilian's time? Ruffinus speaketh of
nono, 111 fore nor after. Hierom saith in his
time, that P;aihiqii;.ked at many marvels that
she saw thei'i; : namely," Devils roaring in
divrr.-^ idriiieiiis, and before the sepulchres of
tliiisc !i' l\ iiii'ii, men howling like wolves,
h;Ml.i!L: 1 kr (l.iL's, roaring like lions, hissing
likr .s( r|u ni.~, lowing like bulls. Some turn
their heads about, and touch the earth with
the crown of their head backward, women
hanging by the feet, their garments abroad to
fall upon their faces. She took pity of them
all, weeping for every one, she prayed Christ
to have mercy on them." But not ot any
that were cured of their madness there.
Again ye may note how Hierom agreeth
with Ruffine wheii he saith, that John Baptist
lay still in his time in Sebaste or Samaria :
bui Itt the history of Ruffine be true. He
sanh, ih:ii CI itaiii'from Jerusalem of the mo-
nas;ir\ lit riiilip, came to that place, where
the I'agaiis ruged against that body of John
Baptist, to pray ; you say they came thither
on pilgrimage : but howsoever it was, they
brought some relics away with them, the rest
were burned. Yet Glaudentius of Brixia,
and Paulinus of Nola, were persuaded that
they had his relics in the great Church at
Fundi in Italy. Gaud, de dedic. Basil. Paul.
Epist. 12. Now for any injury that is done
by us unto the bodies of the Saints, it is a
mere slander : but the counterfeit relics that
you show, and worship as idols, we destroy
and abolish. And to prove they are coun-
teifeit, we need no other testimony, but of
yourselves, which place one and the same
relic, in so many places at once. John Bap-
tist's head, you say is at Amiens, other say,
his face only. 1 will not inquire how it came
thither from Constantinople, whither it was
carried by Theodosius. Hist. Trip. lib. y, c. 42.
But the same part that is at Amiens, is at
Jean Angely. The rest of his head, from
the forehead to the neck, is in Malta : yet
the hinder part of his skull is at Nemours,
his brain at Novium Rastroviense, another
part of his head at Jean Morien, his jaw-
bone at Vesalium, another part at Paris, at
.Tokn Laterane, a piece of his ear at Floride,
his forehead and hairs in Spain, at Salva-
dore, another piece of his head is at Noyon,
and another at Lucca, in Italy And yet for
all these pieces, his whole head is at Rome
to be seen and worshipped. And many
Churches in England had relics of his head.
Is there not good cause think you, that we
should honour these holy relics : if for nothing
else, yet because they can multiply them-

MATTHEW.

selves, and be in so many places at once ? O
impudent brood of Antichrist.

13. A simple argument to justify the profes-
sion ol Hernnis. Yet that there were many
good men tiiat in times past led a contem-
plative life in desert places, I deny not : but
1 aHirni, that their example is a shame to
the moci^ monks and false flerniits of Po-
pery, wiiicii live in cities, and in tiie fre-
quence ot people, that I speak nothing of
tlieir faith and life, far unlike. Neither doth
llieroin or Sozomenus say, " they did pe-
nance for their own sins, and the sms of the
world:" neither had they any such blas-
phemous opinion, that they could satisfy for
tlieir own sins, much less for the sins of tjie
world. Anthony, wiio was counted the
chief of those Hermits, confesseth that the
wound of man's sins could not be healed by
any means, but " by the only goodness of God,
which gave his only begotten Son to suffer for
our sins." Ep. 2 and 4.

2fi. Christ can dispose of his body above
nature, but not to destroy the essential con-
ditions of a body, for then he should cease to
have a body, and overthrow the hope of our
resurrection. Ense. Emiss. horn, in Sabb. post
chier. And where you quote John. 20, to
prove that his body did go through a door,
your own translation is, that the doors were
shut, not that lie came through the door : for
he made the door open, and give place to
liim, as the prison door did to the Apostles
by the ministry of the Angels, Acts 5, which
yet were shut again, so soon as they passed
through, " for if the distance of place betaken
from bodies, they shall be nowhere, and being
nowhere, they shall not be at all," as Angus-
tin teacheth. Ep.bl, Dardan. Where you
quote Epiphanius to affirm, that the body of
Christ can be in the compass of a little
bread, it is a manifest abusing of the reader :
for Epiphanius saith not so, but the clean con-
trary. For teaching that the sacramental
bread, is an image of Christ; "And yet."
saith he, " neither in greatness nor fashion,
nor power, it is like either to his diviniiy, or
to his humanity : for it is a long shapen roll
in fashion, and void of sense as concerning
power :" which testimony of Epiphanius
clearly overthroweth your error of transub-
stantiation, and carnal manner of Christ's
presence in the Sacrament, both together.

29. Bernard was but a late writer, and was
deceived with the error of Peter's primacy,
though not so grossly as the Papists hold it
at this day; neither is his collection any
better than his autl.ority. Peter walked on
the water as Christ did, erpo he was the only
Vicar of Christ. While Bernard followed
such arguments, no marvel it were said of
him, he saw not all.

31. God useth not by heretics and anii-
christian tyrants, and masters of impiety, to
uphold and preserve his Church, but by pain-
ful and faithful teachers, and wise ana faith-
ful governors, although they have infirmi-
lic".

[ Chapter 15.

8. He that prayeth in a tongue which he
I understandeth not, catmot come near to God
I with his heart, seeing his heart cannot re-
i quest that which is contained in the sound of
I words uitered witli his lips. He may have a

j superstitious devotion or zeal of God, which
j being not according to knowledge, cannot
I bring hiin near to God. For he that will
I come near to God, must come by faith, with-
out wliich it is impossible to please God, and
faith cannot be of things unknown, but of
things revealed to us by the word of God.
Neither doth the Apostle say, that he who
prayeth in a tongue which himself under-
standeth not, doth edify himself, but he that
hath the gift to speak in an unknown tongue
which he himself understandeth, but not the
Church, may edify himself, but not profit the
Church. As for profit in spirit, Paul nameth
I not, but he that prayeth in spirii, that is ac-
cording to his spiritual gilt of strange tongues :
if he pray in the Church, he must pray with
understanding of other, that his prayerbe not
unfruitful, or else hold his peace, if neither
he, nor any other, can interpret his prayers.
As ibr him that understandeth not what he
I requireth in an unknown tongue, prayeth not
at all, but mocketh God and the Church, if
he pray openly. And where you say such a
one may have less distractions than other in
his prayer, there is nothing else, but a dis-
traction of his mind from his tongue, when
his heart cannot think that which the words
he pronounoeth doth signify, which he know-
eth not whether they be blessing or cursing,
prayers or thanksgivin'f, for spiritual benefits
or temporal, for himsell'or for other, lor for-
^iiyeness of sins, or perseverance in virtue.
\Vhereas true prayer, requireth a true sense
of feeling our present need, and ot the neces-
sity of our brethren, yea of the whole Church
of God. Nihis de oral. c. 33.

Prayer in an unknown tongue, was first
broui^htin by Fixai,the horrible heretic among
the Jews, who said unto his scholars, "Let no
man seek the interpretation, but only in his
prayers say these words," &.c. Epiph. 'Hair. 19.
who doubteth not, that this testimony of Isaias
may be rightly applied against him and his
sect: and even by the same reason it may be
applied against the Papists, who much more
than the hypocritical Jews, honour God in
vain with their lips, according to men's tradi-
tions, and therelbre their heart is far from him.

9. Of Popish traditions, doctrines, and com-
mandments, some be repugnant to God's laws,
as worshipping of images, sacrifice of the
Mas.«, communion in one kind, prohibiting ot
marriage and meats for religion's sake, and
such like. Some are beside the laws of God,
as idle and unprofitable ceremonies, whereof
they have an infinite number, serving not to
order, decency, and edification, but to idola-
try and superstition : while they make them as
a part of God's service and worship. In both
sorts, being the doctrine of men, God is wor-
shipped in vain, as our Saviour saith, out of

MATTHEW.

the Propliet Isaias. Now let us see, how you
defend ihem : first you say, " Paul gave com-
mandments both by his epistles and by yvord
ot'mouth, even in such matters wherein Christ
had prescribed notiiing at all, and chargeth
the laithtul to observe them," for which you
quote 2 Thesx. 2. 15. and 1 Cormt/t. 11. 23.
This is a detestable slander of the holy Apos-
tle, who taught nothing as necessary to be
observed, but that wliieh he had received of
the Lord, either in particular, as the obser-
vation ot the Lord's bupper, 1 Cormt/t. 11. 23.
or in general, as the comeliness lo be observed
in the holy meeiine.s„ according to tiie dis-
tinction ot sexes, which God hatii made. Out
of which general doctrine, the Apostle infer-
reth his arguments, for the covering of
women's heads in the congregation, and the
not covering of men's heads. And yet in the
outward ceremony of covering, or not cover-
ing, he prescribein nothing as a part of reli-
gion or the service of God, but as a matter of
comeliness and decency among men ; which
is varied according to limes, persons, and
places: and therefore concludeth, that it is
not the custom of God's Church to contend
for such matters. But for matters necessary
to God's worship, the Church must strive
even to the death of her children. As for
cereinonJes apt for decency, order, and edifi-
cation, they are allowed by the word of God,
and the Church hath liberty in the external
forms of them, so those three conditions or
ends be observed. But in the other place of

ceremonies which the Papists do not observe
Therefore the Papists 'nust confess, either
that such things were not prescribed by the
Apostles or else that they were prescribed
none otherwise, than indifferent ceremonies,-
which are subject to alteration, and in which
die religion or worship of God doih not con-
sist. And so the Protesftnts observe thern,
fororderand ctlihcation of God's people, that
use to assemble at such times : as the Apos-
tles observed the Sabbath day, Pentecost, and
other solemnities of the Jew3, not as a portion
of Christian religion, but taking occasion of the
meeting of the .lews in those festival times.

You say, " the Aposilcs appointed the Lent
and Iniber fasts, as well to chastise men's
concupiscences, as to please (iod thereby."
For the appointing of Lent and Imber fasts,
you quote Hierom. ad Marcel, cont. Mont, who
indeed allegeth the tradition of the Apo.'^tles,
for one forty days' fast in the year, but of
Imber fasts, and such other, he speaketh
never a word. And I have showed before
out of Euseb. lib. 5. c. 18. that Montanus the
heretic was the first that appointed laws
of fasting. And Irencus, cited by Eustb. lib 5-
c. 26. shovveth the diversity of fasting, as well
as ot observing the feast of Easter, which
proveth, that neither the one, nor the other,
had any certain prescription by die Apostles.
That men by fasting serve and please God,
you cite the e.xamplts oi Ajina, Tobws, Judith,
Hester, wlio served and pleased God thereby,
whereof we doubt nothing at all, wliile they

Paul, how prove you that he speaketh of any i used fasfmg to the riglit end allowed ol God,
thing not expressed in the Scriptures '.' For! that is, humbling of themselves, and chasti-
though he hath not cornprehended all thinj;s sing of the body, that it might be more obe-
in his Epistle to the Tkessalouiaus, yet he dient to the spint, and fervent in prayer. For
taught no doctrine necessary to salvation, : otlierwise, fasting of itself, as Hierom saith,

but that which Moses and the Prophets have
said, and which was accomplished and taught
by our Saviour Christ in the g<jspel. As for
matters of external discipline, and form of
administration of the Sacraments, public pray-
•ers, and such like, which are variable so the

general rules appointed for such matters b
observed, he never required any perpetual
observation.

But " ihe Apostle made laws of blood and
strangled, necessary to be observed." Not as
a part of God'' s. worship, but as necessary for
edifying of the Jews in love : which cause
ceasing, those laws also cease of themselves,
withoiit any abrogation. For now when the
infirmity of the Jews is no let, it is lawfiil to
cat blood and strangled.

The observation of the Lord's day is not
delivered by blind tradition, but hath testi-
mony of the Holy Scriptures, 1 Corinth. 16.
2. and Apoc. 1. 10. Acts. 20. 7. and the obser-
vation thereof, is according to God's com-
mandment, and no doctrine of men.

You say, "the Aposdes prescribed the
feasts of Easter and Whitsuntide, and other
solemnities of Christ, and of his Saints, which
the Protestants observe.^' Epiph. kter. 75.
Epiphanus ascribeth to tradition of the Apos-
tles, the Wednesday fast, and many other

IS no perfect virtue, but a foundation of other
virtues. " Think not," saith he, " that thou art
holy, when thou hast begun to fast and ab-
stain, for this virtue is a help, not a perfec-
tion of sanctification." 1 conclude therefore,
that Popish traditions, placing religion and

substance of doctrine be retained, and the ,iioIiness, in commandments and ceremonies

^f their own invention, are as ill as the Pha-
risaical traditions, and men seek in vain to
worship God by them. For Christ hath given
no warrant or authority to any man, to add
any thin^ to the worship of God prescribed in
his word. Neither hath he assured us, that
whosoever heareth man, heareth him, but so
long as man preacheth God's word, and not
the visions of his own head. Judas was one
of them, of whom it was said, he that heareth
you, heareth me, but this was understood to be
no longer than he preached the Gospel, else
the high Priests mightbe excused for heark-
ening to him, when he said, what will you give
me, and I will betray hivi unto liou. The Holy
Ghost joineth not with them that set up a new
religion, or teach new doctrines, but with
them that retain only the doctrine ofChrist, as
sufficient unto salvation. And that is the true
Church which heareth the voice of the spouse
and is content to be directed thereby in all
things. That company of men whicn teach
contrary to the Scripture, or beside the Scrip-

58

MATTHEW.

tures, to worship God not as the word hath
prescribed, but according to the doctrines of
men, is the synagoifne ot Sathan, and not the
Church of Christ: Neither have they sending
or commission from God. But they who sin-
cerely, according to the Scriptures, do teach
the gospel, have sending and commission from
God, Rom. 10, anif are to be heard even as
Christ himself so long as they teach nothmg
but that Christ hath taught, as is to be proved
out of the Holy Scriptures.

11. The Papists abstain not, as the Calho-
lics did in Augustin's time, for chastisement
of tlieir concupiscence, but of hypocrisj', not
for religion and holiness. For wine, spices,
fruits, salad, -and many fishes which they use,
do much more nourish concupiscence, than
usual flesh, from which they abstain. As
Augustin slioweih of the fasts of the Mani-
chees. De error. Man. lib. 2. cap. 12.

18. The Spirit speaketh so evidently of
your Popish prohibition of marriage and
meats for religion and holiness, that all your
lying words and shifts of hypocrisy, cannot
excuse you from holding the doctrine of
devils. If neither flesh nor fish defile a man
as you say now, why do you prohibit flesh to
some men at all times, and to all men at
some times ? The like I say of marriage,
wherebv' Gregory Martin, a bird of your own
nest, afnrmeth, that the sacred order of Priest-
hood is projaiied. Discoii.cap. 15. And Durand
can yield none other reason, why fish is eaten
on fasting days, but because God hath not
cursed the waters, "because remission of
sins should be by the water of baptism. For
this element is m.ost worthy which washeth
away filthiness, and upon which the Spirit of
the Lord was born before the making of^ the
world. But he cursed the earth in the works
of man : hereof it is, that it is not lawful in
fasting to eat any kind of flesh which liveth
on the earth, as four-footed beasts," &,c. Lib.
6. cap. aliisjejuiiiis. Let the reader nowjudge,
whether you abstain not from flesh as from
meat cursed of God. Whereas the faithful -
know, that all the creatures of God are goodf
and sanctified unto them by his word and
prayer.

2^. Christ never commendeth a sole faith,
which IS void of good works, to be sufficient
for justification, but a lively faith, which
workethby love, to justify alone, without
respect had unto the merits of tlie work.s.
This woman's faith was not solitary, or void
of good works, but accompanied with pa-
tience, invocation, humility, charity, and other
fruits of faith: yet was she justified before
God, by faith only, and before men justified
or declared to be just by the fruits of a living
faith. James 2. " A godly faith," saith Au"-
gustin, " will not be without hope and charity."

Chapter 16.

13. Peter by the grace of God, and not by

the merit of his confession, is made not the

rock, but a rock or foundation stone of the

Church, and receiveth such ecclesiastical

power, as was common to him with all the
Apostles.

13. All the logicians in the world, cannot
conclude in lawful syllogism out of the words
of this chapter, that any greater authority was
granted to Peter, than to every one of the
Apostles : who were every one foundation
stones of the Church, had every one keys of
the kingdom of heaven, had every one as
large and ample power of binding and loosing
as Peter had : and therefore this surmise or
Christ intending to constitute Peter head of
the Church is talse and feigned.

14. W Peter were head of the fellowship
before he confessed Christ, as the words of
Chrysostom import, then he was not made
head by these words that follow : " Thou art
Peter, "&c. But in truth Chrysostom never
deferred any primacy to Peter of authority
and dignity, but of order and promptness of
faith. Ham. 33. He giveth the same title
of headship to four Apostles at once. " For
Philip," saith he, " and those two couple that
held the headship of the Apostleship, were
of Bethsaida." Ot John he saith, Evang. Joan.
Prol. " The son of thunder is most beloved
of Christ, the pillar of all the Churches that
are in the world, which hath the keys of the
kingdom of heaven." 1 Corinth. Horn. 39,
he saith, "The dignity of all the Apostles is
equal." Therefore Chrysostom meaneth not
any authority over the rest of the Apostles,
or any other, than every one of the Apostles
had: though they had not all equal gitts, but
some excelled in gifts, as Peter, James, and
John : nor the like dispensation in executing
of their office, the primacy of the circumci-
sion being appointed to Peter, and the pri-
macy of the Gent-'-s to Paul.

17. Chrysostom mdeed thinketh, that Na-
thaniel did not acknowledge Christ to be
very God. But Hilary, whom you name.first,
Can. 6, or IG, hath never a word of Nathaniel.
But lib. 6, de Trinit. he saith, " Nathaniel
confessed Christ to be the son of God, as
Moses and the Prophets had foreshowed,"
who doubtless foreshow his divinity. Cyril
plainly aflirmeth, that he knew him to be
God, by knowing his heart. In John. lib. 2,
cap. 19. Augustin also in Joan. Tract. 7,
judgeth the confession of Nathaniel, " the
same that Peter made afterward, when our
Lord said unto him, blessed art thou Simon,"
&,c. Bede also saith, "Nathanic/ consider-
ing his divine majesty, confessed fiim to be the
Son of God." In Joan. cap. 1. Prirnasius also
saith, " Nathaniel hearin'j but ones entence
answered, thou art the Son of God, thou art
the King of Israel, which thing, when Peter
so long after confessed, he obtained to hear,
that he was happy, and tliat the keys of the
kingdom of heaven were given to him."
Kpist. ad. Rom. cap.. 10. Thus five doctors
against one, affirm that Nathaniel confessed
as much of Christ's divinity as Peter. There-
fore this is another vain surmise, why Peter
should be made the head of the Church. For
Christ had long before revealed his divinity
unto his Apostles, and they all, except Judas,

MATTHEW.

did believe it, as well as Peter, who for them
all, answereth and confesscth. John. 6, 69.
" We have believed and known that thou
artChrist, the son of the living; God." Where
Peter as in this place, Matt. 16, " had the
primacy of confession, not of honour :" as
Ambrose saith, De Incarnat. IJom. cap. 4.
That Peter received the building of the
Church committed unto him, we acknow-
ledge, as all the rest of the Apostles did like-
wise, being the foundation of the Church, as
well as he. Ephes. 2, 20.

18. No doubt, it was a great reward of Pe-
ter's confession, that the Church is built upon
him : but this reward, even as the same faith
and confession, was conjmon to him with the
rest of the Apostles. Neither doth Theo-
phylact mean otherwise : therefore he saith
witliin few words after, " Although it was
said to Peter alone, I will give to thee : yet
the kevs were granted to all the Apostles."

18. We confess with Cyril, Hilary, and
Basil, that Peter was a stone, designed for the
foundation of the Church, but so, as all tiio
rest of the Apostles are stones upon vvhicii
the Church is built. Apoc. 21, 14. Neither
do we wrangle, when we say that Christ is
the only rock or foundation, u|)on which the
Church is built, for the Apostle hath taught
us so to say. 1 Cor. 3, 11. Yet do we not
exclude the ministry and labourers of his
Apostles, whom also we ackriovvledge, to be
stones and fotmdations of his Church : not
in respect of' their persons, but in regard of
the heavenly doctrine, which being com-
mitted unto them, by diligent preaching and
writing, they planted in the world: and so
became with the Prophets, the foundation of
the Church : Jesus Christ still retaining his
place, to be the corner stone, in whom the
whole building being coupled together, grow-
eth up to a holy temple in the Lord. Eph.
2, 20, 21. Therefore as Christ is the rock,
foundation, or corner stuue, neither Peter,
nor all the Apostles, are the same. Fulg. de
remiss, peer. lib. 1, cap. 19. But your blas-
phemous advancing Peter's primacy, tendeth
to make him a whole foundation of the whole
Church, which none is but Christ. Neither
hath he therein any Vicar or substitute, but
by his divine power, sustaineth the whole
building of the Church himself. So saith
Chrysostom : " He himself sustaineth and
beareth all things, in whom the whole build-
ing is coupled together. Whatsoever thou
bhalt name, either the roof, or the walls, or
whatsoever it be, he beareth the whole him-
self." Epist. et Ephes. Horn. G. Therefore
that which is proper to the divine nature of
Christ, cannot without blasphemy, be ascribed
to the ministry of man.

18. Many words to little purpose. We ac-
knowledge that Peter was a stone, upon which
stone the Church is builded, as the rest of the
Apostles were stones, upon whom also the
Church is builded. And we confess, that Ce-
pha in the Syrian tonsfue, which language our
Saviour used, signifieth a stone, not only a
great main Rock, such as Christ is, being the

foundation of the whole Church, but also of
every little stone. And in the Syriac trans-
lation, 1 Pet. 2, where the Apostle calleth all
the faithful living stones builded upon the pre-
cious stone Christ, the same word is used.
Therefore, if we would translate so precisely
as you speak, out of the Syriac tongue, we
should say. Thou art a stone, and upon this
stone I will build my Church. But the Greek
which we translated, making difference of the
gender, wc have done right in observing the
same. And albeit -jrcTpoi and Trtrpain Greek, do
signify the same thing, yet is Trtrpof proper to
the Attic dialect, when it signifieth a rock or
stone. And because it is not like, that the
Apostle, without cause, would in so few words
vary the dialect, we must needs think, that
ircrpof in this place, is taken for the proper
name of Peter, and vcrpa tor the common name
of a stone, whereof Peter had that surname.
Which, whether it be referred to Christ whom
Peter confessed, or to Peter's faith, or confes-
sion of Christ, or to Peter himself in respect
of his doctrine and Aposlleship, as the ancient
fathers have all these three relations, it cometh
to one end : that Peter had none otiier autho-
rity than the rest of the Apostles, upon whom
the Church was builded, no less than upon
Peter, who also believed and confessed as
Peter did, had the keys of the kingdom of
heaven and pov.'er to bind and loose, as am-
ple as he. Matt. 18. 18. John. 20. 13. But let
us examine the authorities of the ancient fa-
thers, that are quoted for this matter. Augus-
tin understanding the rock to be Christ, is
condemned of error, because he followed the
Latin terminations of Fetrus and Petra. But
is not the same difference in die Cxreek? or
think you the ditl'erence is made in vain ? You
say, notwithstanding that his error, he never
dcnieth Peter to he the rock and head of the
Church. But if this text by his last judgment
in his retractions make not for it, how can he
hold Peter to be the rock of the Church in
your sense, or head of the same ? You say,
"he hath expounded it of Peter, in many
places, and allegeth Ambrose in a hynm:"
but in no place he concludeth thereof, the su-
premacy of Peter, or acknowledgeth Peter to
be such a foundation stone, as none of the
Apostles is but he, or that Peter was made
head of the Church. Psalm 69, he saith, " Pe- '
ter hayintj confessed Christ to be the Son of
God, in that confession, was called a stone,
upon which the Church should be builded."
These words set him not an inch above the
rest of the Aposdes. De verb. Dom. soc. 10.
serm. 49, is no word of the rock, or building
of the Church upon Peter. Except you mean
these words, "He saith unto Peter in whom
being but one, he informeth his Church, or
maketh him an example for his Church to
follow, Peter dost thou love nie ?" The
context of that place is plain, that Augustin
speaketh nothing of Peter, as the foundation
o; the Church. The other four places out of
the sermons De Sanctis., are none of Augustin's
authority, no more tl)an those sernions are.
The very style of which argueth them to be

60

AIATTIICW.

ofanotlier and a later writer : yet is one of
the sermons which you quote, ascribed also
to Ambrose. Jiut admit they were Augus-
tin's, yet they make little or nothing for Pe-
ter's supremacy, which is the matter in ques-
tion, and not whether the Church was builded
upon. Peter, which we acknowledge. Ser. 15,
he saith, "Peter was named the foundation of
the Church." So doth he in the Ser. 16, with
more ample words, but yet expounding him-
self, he saiih, "In the same house Peter lay-
eth the foundation, Peter planteth, the Lord
giveth the increase, the Lord sendeth water-
ing." In these words he showeth, how he is
a foundation and unmoveable stone, contain-
ing the building and burden of the whole
Christian work, namelj', as he pieacheth
Christ the true rock, and layeth him for the ,
foundation of the house, while he planteth the '
faith. In the Ser. 26, the author saith, Peter
is a rock or stone upon which the Church is
builded, "as he containeth the fouridation of
faith in the Church." And that is true of
every one of the Apostles, to whom was com-
mitted the doctrine of the gospel which is the
foundation of Christian faith. In the Ser. 29.
the author according to the scripture, calleth
Peter and Paul both, "Founders of the Chris-
tian name. Peter among the .Tews, Paul
among the Gentiles," and in many other words
showeth that Paul was not less or inferior to
Peter. Aniiut. in Job. cup. 30, there is nothing
touching this matter. But beside these, you
allege many other authorities, of which not
one, except Leo and Gregory of Rome, do
favour the supremacy of Peter, nor they so
absolutely, as now you hold it. To begin with
the council of Chalcedon, the fathers in that
council, did so acknowledge the Church to
be founded upon Peter, that they decreed,
the Bishop of Constantinople should hiive
equal authority and dignity with the Bishop
of Rome, except the primacy of seniority."
Action 16. and Can. 28, although the Bishop of
Rome's legates were present, and alleged
what they could to hinder the decree. 1'er-
tullian saith, "Peter was called a stone or
rock, for the building of the Church. All the
Apostles were stones. Cont. Marcio. lib. 4.
The Church was builded upon Peter, because
it was builded by him, that be first occupied
the key," itc De pudicifia prope finem. By
whom also it appeareth, that the Catholics in
his time, challenged authority of binding and
loosing, to pertain to the Church by that text.
Thou art Peter, &.c. where he like a heretic
contendcth, that it was spoken personally to
Peter, and that Montanus, the spiritual man,
with his Church, is successor of that autho-
rity, and not that Church is a number of Bish-
ops. Origen also, Horn. 5. in E.tod. callelh
Peter a great foundation, and most strong
rock, upon whom the Church is builded. But
liow that is to be understood, he showeth
plainly in his commentary upon this te.\t.
" But if thou thinkest, that the universal
Church is builded by God, upon this one Pe-
ter, what saycst thou of James and .John,
the children of thunder, or of everyone of the

Apostles? Therefore it was truly said unto
Peter, Thou art Peter, and upon this stone I
will build my Church, and the gates of hell
shall not prevail against it: Yet it seemeth
to be said to all the Apostles, and to every
perfect faithful man, because they all as Pe-
ter, be stones, and on them all the Church of
Christ is builded, and the gates of hell shall
prevail against none of thera that are such."
Those words of Origen, you see do plainly
overthrow the supremacy of Peter, although
he confess him to be a stone upon which the
Church is builded. Cyprian, De unitate Eccte-
sicE, was as great a friend to Peter's supre-
macy as Origen. For thus he writeth, " Al-
though he gave equal authority to all his
Apostles after his resurrection and said. As
my Father sent me, so I send you, receive the
Holy Ghost, whose sins you shall forgive,
they shall be forgiven, and whose you shall re-
tain, they be retained, yet to manifest unity,
the beginning of that unity proceeding from
one, he'disposed by his authority. The same
thing verily was all the Apostles that Peter
was, endued with equal fellowship of honour
and authority, but the beginning proceedeth
from one, that the Church might be showed
to be one." This writeth Cyprian, of the
building of the Church upon one man Peter,
showing that all the Apostles had the same
honour and power that Peter had. And there-
fore Peter had no supremacy of authority over
them, or over the whole Church, more thanr
every one of the Apostles had. That which
Hilary writeth upon this place, Ca«. 16, of
the foundation ot the Church, ihay well be
understood of faith. As he doth most plainly
express his mind, De Trinit. lib. 2. " This one
foundation is unmoveable, this is that one
happy rock of faith confessed by the mouth
of Peter. Thou art the Son of the living God."
And lib. 6, he saith: "All the Apostles, for
the worthiness of their faith acknowledging
his divinity, received the keys of the king-
dom of heaven, and authority of binding and
loosing in heaven and earth." Wherefore
Hilary, out of this text, never acknowledged
the supremacy of Peter, or any greater au-
thority granted imto Peter, than unto the rest
of the Apostles. The next place, you quote,
for Ambrose, serm. 46, is the very same which
you quoted before, and ascribed to Augustin,
serm. 16. de sanct. resembling indeed the style
of neither. Likewise the serm. 69, is the very
same that you cited before, as Augustin s
serm. 26. de sand. These places if you had
viewed yourselves, you would not have cited
for shame under the name of two several
doctors, and yet they serve you to small pur-
pose. But you know Papists are ready to
take all draft that you will thrust into their
mouths, and never examine whence it eo-
meth. With wliom so long as you may re-
tain your credit, you esteem not what all the
learned of the world may judge of your im-
pudency. But lest you should seem to have
nothing of Ambrose, but forged, you quote
lib. 6. cap. 9. Luke, where he doth acknowledge
Peter none otherwise to be the foundation of

jM.vTTirew.

61

the Church, tharj every faithful mnn may be.
" For lie that shall overcome the flesh is a
foundation of the Church, and tiiout;!) he can-
nof be equal to Feter, yet he may follow him.
He denied not to hi^s disciple the grace of this
name, that he should be called Peter, because
he had solidity of constancy, and steadfastness
of taith of the rock. Endeavour that thou also
mayest be a rock. Therefore seek the rock,
not without thee, but within thee. Thy act
is thy rock, thy mind is thy rock. Let thy
house be builded upon this rock, that it may
not be beaten with any storms of spiritual
wickedness. Faith is thy rock, faith is the
foundation of the Church. If thou be a rock,
thou shalt be in the Church, because the
Church is upon a rock," &c. Here is all that
can be gathered out of this place for Peter's
supremacy. You were as well advised to
quote Hierom, lib. 1. i?i Jovin. whose words
are these. " But thou sayest, the Church is
founded upon Peter, although in another place,
the very same thing is done upon all the
Apostles, and they ail receive the keys of the
kingdom of heaven, and the strength of the
Church is established equally upon them all.
Yet therefore, among twelve one is chosen,
that the head being appointed, occasion of
schism may be taken away." In these words
Hierom acknowledgeth np greater authority
of Peter, than of the rest of the Apostles, but
only a primacy of order for avoiding of con-
fusion and dissension, which in every com-
pany of them that be equal in degree, must
be observed. Your second place out of
Hierom, is in cap. 2. Isa. where he saith
of the Church: "This house is builded
upon the foundation of the Apostles and Pro-
phets, who also are mountains, as follow-
ers of Christ. Of this house and Jerusa-
lem, the Psalmist saith aloud. They that
put their trust in the Lord, shall be as the
mount Sion, he shall not be moved forever
which dwelleth in Jerusalem. The moun-
tains are round about it, and the Lord is round
about his people. Wherefore upon one of those
mountains, Christ foundeth his Church, and
saith unto him, Thou art Peter, and upon this
rock I will build my Church, and the gates of
hell shall not prevail against it." By this tes-
timony, Peter is one of the mountains, upon
which the Church is founded : where is Pe-
ter's supremacy in these words? Last of all
in cap. 19. Hier. where the text is Decavernis
Petrarum, Out of the holes of the rochx, he in-
terpreteth the rocks to be the Apostles, and
Apostolic inen. " For not only Christ was a
rock, but it .was granted also to Peter that he
should be called a rock," Behold Peter is a
rock, as every Apostle and Apostolic man is,
by this place of Hierom, who also in Matt,
cap. 7, saith, " Our Lord founded his Church
upon that rock, whereon the wise man builded
his house, of whic'n rock, Peter the Apostle
took his name." This being common to every
wise builder, proveth no supremacy in Peter,
and much less in any that shall claim it by suc-
cession from him, as the Romish prelate doth.
And therefore, expounding this text, he fiiid-

eth nothing proper to Peter and his succes-
sors, but common to all Bishops and Priests.
Among whom some not understanding the
place, took upon them a piece of Pharisaical
pride, which he there confuteth. And most
expressly defending the judgment of the
Church in the whole world, against the prac-
tice of the Romish Church, he saith: "If au-
thority be sought, the world is greater than a
city. Wheresoever a Bishop be, either at Rome
or at Eugubium, either at Constantinople or
at Rhegium, cither at Alexandria or at I'unis,
he is ofthe satne worthiness, and of the same
priestly office. Powerof riches, and baseness
of poverty, maketh not a bishop higher or
lower. But they are all successors of the
Apostles. But thou wilt say, how is the Priest
at Rome, ordained at the testimony of a Dea-
con. What dost thou bring me the custom
of one city ?" The place of Chrysostom is
answered before, sect. 4. And that Cyril
meaneth Peter to be a rock, none otherwise
than all the Apostles, his words are plain in
Isa. lib. 4. cap. 44. or 2. " But why do we
call them the foundation of the earth? For
Christ is the foundation of all, and stay of all,
keepeth and holdeth all things, to be sure and
steadfast. In him we are all built, a spiritual
house compacted by his Spirit, into a holy
temple, and habitation of himself: For he
dwelleth in our hearts by faith. The next
and nearer foundation to us, may be under-
stood, the Apostles and Evangelists, being
eye witnesses, and made ministersof the Word
lor confirmation of faith. For when we know
that their traditions are to be followed, we
shall keep a right faith, and not strange or
erring froin Christ. For by him it was said
to Peter, because he had confessed the faith
in him right soundly, and had said, thou art
Christ the Son of the living God, 'Thou art
Peter, and upon this rock I will build my
Church, calling a rock, as I think, the unmov-
able fiiith of the disciple. It is also said by
the Psalmist. Her foundations are upon the
holy hills: The holy Apostles are righily to
be compared to holy hills, the knowledge of
whom is established as a foundation to the
posterity." To the same effect he writeth lib.
5. cap. 54. Epiphanius in Ancorato acknow-
ledgeth Peter to be the first or chief of the
Apostles, on whom the Church is builded, but
he uiiderstandeth his confession, faith and
doctrine, not his person. "For in him," saith
he, "the faith was established by all means,
and all qiiestions of faith are decided in him."
So likewise hcere. 59, after he hath acknow-
ledged him to be a rock, upon which the
Church is builded, he addeth the reason, and
expoundeth how he is a rock. " Because,"
saith he, "he confesseth Christ to be the Son
of the living God, and here, upon this rock
of steadfast faith, I will build my Church."
Now seeing this rock of steadfast faith was
in all the Apostles, it is certain that Epipha-
nius purposed not to niake Peter a singular
foundation stone by himself, but jointly with
all his fellow Apostles.
Leo, Bishop of Rome, striving for the dig-

MATTHEW.

nityof his See, as his predecessors, Zosimus
Boniface, andCelesline, had done before, and
were discovered in ihe council of Africa, to
have alleged a iorged canon of the council of
Nice, is no equal judge in this case. Neither
could his allegations any thing prevail in the
general council of Chalcedon, but that the
bishop oi Constantinople was made his equal.
Gregory was almost immediately before that
Bonfface, that bought the title of supremacy
of Phocas : Yet he prophesied, that John,
bishop of Constantinople, which first chal-
lenged the title of Universal Bishop, was the
forerunner of Antichrist. Ep. 78. 82. 194.
Your last witness, Theodoret, calleth Peter
a principal foundation of the Church that was
shaken, and confirmed again by repentance.
But the same Theodoret showeth, that he
was a foundation, in respect of his faith and
confession, in Cantic, saying, "He calleth the
piety of faith, and profes'sion of truth, a rock.
For when our Lord inquired of his disciples,
whom men said that he the Son of Man was,
thou, saith blessed Peter, art Christ, the son
of the living God. To whom the Lord an-
swered, saying, verily, verily, I say to thee,
thou art Peter, and upon this rock I will build
my Church." And, lest you should think,
that Peter, in respect of his faith and confes-
sion, was a singular foundation. Psalm 47,
thus he writeth : " He hath builded the
Church, as the holy Apostle saith, upon the
foundation of the Apostles and Prophets,
Jesus Christ being the corner stone thereof.
And our Lord, himself saith, to blessed Peter,
and upon this rock will I build my Church, i
and the gates of hell shall not prevail against
it. Therefore, the Prophet hath put this |
word, well founded, for sound foundations,
that she may remain unshaken arid unmovea-
ble." These words declare evidenth', that |
Peter is a rock and fotindation of the Church,
no otherwise than all the Apostles are, and
hath no supremacy of authority over the rest,
granted by this text. Thus have we answer-
ed to those fathers, that say the Church was
founded upon Peter. But because you cannot
deny, but that they say, also, that the Church
is builded upon Peter's faith : you szy, they
mean not faith separated from the man, or in any
other man, as we unlearnedly take them. What
they meant by faith, and how we take them, I
have showed by their own words, which are
plain enough, and need no great learning to
interpret them. They mean that faith that
was in Peter, which he confessed at that time,
which he held alwnys after, and which he,
with the rest of the Apostles, preached in the
world, as they all held the same faith and con-
fession, and, therefore, were all made foun-
dation stones, in respect of the faith they
taught, upon which the Church is builded,
and received the keys, and authority of bind-
ing and loosing, in as ample manner as Peter
did. But let us hear what high point of learn-
ing you will teach us. " They mean," say you,
"upon faith, as in him, who here confessed
that faith." That is, upon Peter's faith :
Now, whether you mean that singular faith,

that was in Peter only, or the general faith of
the Church, whereof Peter's faith was a sin-
gular indiiiduum, it passeth my learning to
discuss. If you mean that faith, which \^as
a singular accident in Peter only, who here
conlesseth that faith : it is a strange paradox,
to say, that the universal Church, and faith,
should be grounded thereupon : Seeing the
foundation and the Church should fail, as
soon as Peter died. For that singular acci-
dent, could not descend to his successors any
more than other accidents to his person. If
you mean, that general laiih, that was in all
the Apostles, who all, by Peter's mouth, con-
fessed the same, then are they all by Christ
his answer, made foundation stones of the
Church, as well as Peter. And this is the
plain meaning, according to the evident
words of the ancient fathers.

18. We deny not that Peter had these pre-
rogatives, as a partaker of them together with
the rest of the Apostles for the present, and
for their successors, the pastors and govern-
ors of the Church to the benefit of the whole
Church, in all times to come to the end of the
world. The sayings of the doctors are plain,
that the rest of the Aposdes were made stones
of foundation by Christ immediately, and not
by Peter: received the keys of the kingdom
of heaven, and power to bind and loose, not
at Peter's hands, but immediately from Christ
himselt, as also the texts are plain. Matt. 18
John. 20. But Hierom, you say, " taketh this
rock not to be Peter's person only, but his
successors, and his chair." Ep. ad Damas.
The same Hierom as we heard before, saith,
"The Church is builded upon all the Apos-
tles, and all Bishops are their successors."
Li what Bishop's chair soever, tlie true doc-
trine is continued and kept, it is a rock of the
Church, as well as that chair wherein Dama-
sus sat. Gildas lib. 2. But if any Bishop of
Rome hold not Peter's faith, he sitteth not in
Peter's chair. And therefore he that joined
with Damasus holding Peter's faith of the di-
vinity of Christ, would not have joined with
Liberius, subscribing against the divinity of
Christ, who also sat at Rome, where Peter
perhaps never came. But certain it is, he sat
not in Peter's chair, no more than the Phari-
sees sat in Moses' chair, while they held and
taught that which Moses did not teach. Hie-
rom, therefore, following none as principal
but Christ, joined in fellowship with Damasus,
who, sitting in Peter's chair, taught as Peter
did, that Christ is the Eternal Son of (Jod.
And Augustin in that Psalm against the Do-
natists, saith, that the continuance of the same
doctrine and unity of the Church, even from
Peter's seat, is the rock against which the
proud gates of hell shall not prevail. Not
that whosoever sitteth in Peter's seat, must
have all authority that he will claim. For
Au"uslin himself in the African council,
with the rest of the fathers of Africa, de-
creed against the bishops of Rome usurped
authority and forgery. And in the council of
Chalcedon the Bishop of Constantinople was
made equal to the Bishop of Rome, the legates

\^

MATTflEW.

C3

of Leo of Rome, setting themselves against
it, but in vain. Leo therefore, is too partial,
for the prerogative of his own fee, and there-
fore his testimony is no prejudice, against so
many ancient falliers, as were of the con-
trary judgment before him.

18. Christ had his Church from the begin-
ning of the world builded upon the foundation
of the Prophets, himself being the head and
corner stone thereof. He speaketh therefore
now of the continuance and enlarging thereof
among the Gentiles, by the ministry of his
Apostles. And therefore, this is a mere fan-
tasy that his Church was not builded until
Clirist restored Peter to his Apostleship, Jo/t/i
21. 15, or that it was not perfectly finished be-
fore Whitsunday. You may as well say, it
was not distinguished from the Synagogue or
Church of the Jews for many years after,
seeing the great multitude of the Jews that
believed were still observers of the ceremo-
nies of the Law. Acts 31. 20.

18. So long as tlie Roman Church continued
in Peter's fatth and doctrine, it was founded
upon Peter, and not only upon Peter, but also
upon the prophets and apostles, yea and upon
Christ himself: so long the gates of hell pre-
vailed not against it. But none of the ancient
fathers affirm, that the Roman Church sliould
always continue in Peter's faith. Auguslin,
against the Donatists, affirmeth, thai; the con-
tinuance of the Church in the same religion,
even from the seat of Peter, is the rock which
the proud gates of hell do not overcome.
Now this count of priests from the seat of
Peter, might be made as well in the Church
of Antioch, as in the Church of Rome, seeing
Peter sat at Antioch, as well as he did at
Rome, and the patriarch thereof, at this day,
hath his succession of bishops from Peter's
seat, as well as the bishop of Rome. The
same count might be taken from other
Churches where the Apostles sat, as Tcr-
tullian showeth, dc prescriptione. "Go to,
now, thou that wilt exercise curiosity better
in the matter of thy salvation, go through the
apostolic Churches, in which the governors
sit, even still in the very chairs of the Apos-
tles, in which their authentical Epistles are
rehearsed, sounding the voice, and repre-
senting the face of every one of them. If
Achaia be near thee, thou hast Corinth. If
thou be not far from Macedonia, thou hast
Philippi, thou hast the Thessalonians. If
thou canst go into Asia, thou hast Ephesus.
If thou lie near Italy, thou hast Rome, from
whence authority is at hand for us, also."
These words of Tertullian, declared, that
not the Church of Rome, only, but every
apostolic Church, had a sure testimony of the
truth. And that Afiica had recourse to
Rome, only for the nearness of it. In the
second place, De utilitale credendi, cap. 17. Au-
gustin nameth neither Peter's see, nor the
Roman Church, but speaketh of the Catholic
Church, " which, even by the confession of
mankind, from Apostolic see, by succession
* of Bishops, heretics in vain barking about it,
and partly by the judgment of the people

themselves, partly by the gravity of councils,
partly, also, by majesty of miracles, condemn-
uig them, hath obtained the top of authority."
He hud spoken belore of the providence of
God, whicli had gathered, buikied, and beau-
tified the CImrch, by the fbreshowings of the
propliets, by the humanity and doctrine of
Christ, by the travels of th« Apostles, by the
contumelies, crosses, death of the martyrs,
by the commendable way of the Saints, and
by convenient miracles in due time. VVhere-
unto he addeth the testimony of mankind, in
the history of the suoficssion of bishops from
the Apofcile's time, juagment of the people,
authority of Councils, and miracles confinn-
ing it, and condemning all heretics. This
makeih nothing for the authority of the Ro-
man Church, or See, above all other Sees
and Churches. Augustin himself, with
other Bishops of his province, decreed, that
no man, under pain of excommunication,
should appeal from the Church of Africa,
to the Church of Rome, or any other place
beyond the sea. Concil. Afric. Can. 92. As
haa been decreed before, Condi. Mikvil. c. 22.
19. Cyprian in the (ihice cited, writeth
against the epistle of Stephanus Bishop of
Rome, and therefore it carrieth no show or
likelihood of truth, that he would write any
thing, that might make the authority of Ste-
phanus irrefragable, against himself. For
you would have us to understand, Peter's and
his successor's authority to be so great by
this grant, as none of them can err. But by
this place of Cyprian, it is manifest, that he
acknowledgeth no more to be given to Peter,
than to all the Apostles, namely, power to re-
mit sins. " It is ipanifest where, and by whom
remissions which is given to baptism, may be
given. For first our Lord gave this power
unto Peter, upon whoni he built his Church,
and from whence he instituted and showed
the begiitning of unity, that it should be loosed
in heaven which he loosed in earth. And
after his resurrection, he speaketh unto the
Apostles also, saying, as my Father sent me,
even so do I send you. When he had so said,
he breathed and said unto them, receive the
Holy Ghost: whose sins you shall remit,
they shall be remitted unto him, and whose
you shall retain, they siiall be retained.
Whereof we understand, that it is not lawful
to baptize and to give remission of sins, but
for the governors in the Church, and them
that are established by the law of the Gospel,
and our Lord's ordination : and that without
the Church, nothing can be either bound oi
loosed, when there is not any man that can
bind or loose anything." These be Cyprian's
words, which prove that the Church was not
built more upon Peter, than the rest. For if
vouurse, that he saitii, the power was given
first to Peter, and the Church was built upon
him, at that time when these words were
spoken, you confute your own note. Sect. 10,
where you say, the Church was only pro-
mised to be built upon him in this place,
which was fulfilled. John. 21, 16. If the
Church were not built upon Peter before that

MATTHEW.

time, all the Apostles received power of remit-
ting and retaining sins, betorethe Ciiurch was
built upon Peter. Jolin.'-lO,'2-i. Cyprian there-
fore nieaneth that Christ spake in the sin-
gular number, first to Peter, that which after-
ward he spake to ail the Apostles, showing
why he spoke in tlie singular number, not that
the Church should be built on Peter's person,
more than on the rest i bat to show tlie unity
of the Church beginning of one : as his very
words arc manifest, while he giveth equal
authority to all governors of the Church, as
successors of the Aposiles, and niaketh so
little account of Peter's successor above the
rest, that writing expressly against him, he
proveth by this text, equal authority of all the
governors of the Church. Fulg. de remi.pecc.
lib. 1, c. 24. De eccleain cafhoUca.

That the Church is built upon Peter's con-
fession, we have the ancient Failiers' testi-
mony, to warrant us. TTikinj, Dc Ti inif. lih. 6,
saith, " The building of the Church is upon
this rock of confession. This faith is the
foundation of the Church, by this faith the
gates of hell are of no power against it.
This faith hath the keys of the kingdom of
heaven. What this faith shall loose or bind
on earth, is bound and loosed in heaven."
Augustin also De verbis Dom. in Evang. Matt.
Seim. 13. " Thou art Peter," saith he, " and
upon this rock which ihou hast confessed,
upon this rock which thou hast acknow-
ledged, saying, thou art Christ the son of the
living God, I will build my Church, that is
upon myself the son of the living God I will
build my Church. I will build thee upon
me, not me upon thee." This like saying
he hath in John. Tract. 50, and 124. In Episl.
John. Trart. 10. Bede upon this place, saith,
" It is said unto him by a metaphor; upon
this rock, this is the Saviour whom thou hast
confessed, the Church is built, which to his
faithful confession, gave participation of his
name." The authority of Gregory, which
you quote, being a Bishop of Rome' himself,
and so near the lime of the open revelation
of Antichrist in the Romish See, is partial in
this case, and therefore against all the Pri-
mitive Church, not to be heard. Yet in that
place lib. 4, ejiixt. 33, for in epiat. 32, there is
never a word of, he joineth with us, saying,
the Church was built upon Peter's confes-
sion. " Continue in the true faith, and lead
your life in the rock of the Church, which is
grounded upon the confession of Peter, Prince
of the Apostles."

19. Wc acknowledge the authority, or chair
of doctrine, knowledge, judgment, and dis-
cretion, between true and false doctrine, to
be granted to Peter, and to every one of the
Apostles, to whom also the keys were

5 ranted, Hilary de Trin. lib. 6, Hierom. conl.
ov. lib. 1, Gavdentiun Brixiamis tract. 16. But
the rest that fqljoweth, height of government,
power of making laws, of calling councils, of
the principal voice in them, of confirming
thein, making and abrogating of Canons, or-
daining and deposing of Bishops, power to
dispense the goods of the Church, both spi-

ritual and temporal, especially to be appro-
priated to Peter, hath no ground iri the text :
neither was any such power permitted to the
Bishop of Rome, as Peter's successor, for
many hundred years after Christ. Polycarp
would not yield to Anicetus, Bishop of Rome,
in the celebration of Easter, as testifieth Ire-
neus. Apud Euaeb. lib. 5. caj>. 26. When
Victor usurped authority oVer the Churches
of Asia, he was countermanded by the Bi-
shops there, Euseb. lib. 5, cap. 25, and sharply
rebuked and withstood by Ireneus, and the
Bishops in France,Polycrates, and the Bishops
in Asia, and others. Not one of the first four
general councils was called by the Bishop of
Rome, i:eit.her had he principal voice ol' con-
firming or making Canons in them. But in
the first of Nice, he was made equal with
the Patriarch of Alexandria. Can. 6. In
two other, namely Constantinople and Chal-
cedon, the Bishop of Constantinople was
made equal in authority with him, and in all
things, except in seniority. Constant. 1, cap.
3, Chalced. can. 28.

In the councils of Milevit, and Africane,
appeals for any ecclesiastical cause, were
denied unto the See of Rome. Milev. can. 22,
Afnc. 92. Yea, long after that Boniface
had bought for money this supereininent au-
thority. It was not acknowledged of many
Churches, and even of the Church of Ra-
venna, in Italy, for many years after. That
keys in the Scripture, do many times signify
authority, especially when they are applied
to our Saviour Christ, we confess: but that
any such authority as is here expressed, of
making laws, calling councils, &c., is meant
by theni, we utterly deny, but whit authority
soever is understood by them, is common to all
the Apostles, and to the whole Church after
them,aswimesseth, Tertull. Scorpi.adv. Gnosr.
Hilar. Psal. 52. Aug de Docf.Chri. lib. 1, cap. 18.
Cant. Advers. le^. et Prophet, lib. 1 , c. 17, in Evang.
Joan. Tr. 5. Fulgent, de fide ad Petrum, cop. 3.

19. Corporal punishment, either for heresy
or rebellion against the Church, and the
Pastors thereof, belongeth not to the ministry
of the Church, but to the Christian Magis-
trate, who bearcth the sword. Rom. 13, 4.
Which Peter was commanded to put up.
Malt. 26, 52. But under this binding, you
would cloak, not only your cruelty practised
against the true professors of the Gospel,
but also your horrible treasons, rebellions,
invasions, and conspiracies against your law-
ful Prince and country, under pretence of ex-
ecution of the Pope's most slanderous and
aruichristian Bull of deprivation.

19. Eve.ry one of the Apostles had the same
authority in loosing which Peter had. Matt
18, 18. And the Church hath the same
power after them. Fulgent, de remiss, peccat
lib. 2, cap. 20. B\it as touching satisfaction
for sins due unto God, no man can make, but
Christ only. And the ministry of the Church
cannot pardon any debt due unto God, but
assure the party penitent of God's forgive-
ness : and so saitli Hierom, writing upon this
very text. " Bishops and Priests not under

MATTHEW.

65'

standing this place, take upon, them some-
whai ot tlie pride of the Pharisees, that tiiey
tiiiiik, liicy may either condemn innocents,
or loose guilty persons, whereas before God,
not tlie sentence of the Priests, but the life of
the persons ciiargod, is inquired of. We
ri'ad in Leviticus of the lepers : where they
;ire commanded to show ihenisclves to the
I'ricsts, and if they have the leprosy, then
they are made unclean by the Priest : not
that the Priests do make men lepers, or un-
clean, but in that thev have knowledge ot him
that is a leper, and him that is not a leper,
and can discern who is clean, and who is un-
clean. Therefore as the Priest in that case
maketh a man clean or unclean, so here the
Bishop and Priest bindeth or looseth : not
whether they be guilty or unguilty, but ac-
cording to his office, when he hath heard the
variety of sins, he knoweth who is to be
bound, and who to be loosed." Bede upon
lliis text writeth to the same effect. " This
jKJwer without doubt is given to all the
Apostles, to whom it is said by himself after
his resurrection generally, receive the Holy
<jhost, &c. Also to Bishops and Priests,
and to the whole Church, the same ofHce is
committed : although some of them not un-
derstanding rightly, think they can condemn
innocents, and absolve guilty persons, which
they cannot do, but going about to deprive
tliemselves of the power granted." E.xer-
cises of repentance prescribed by the Church
for saiistiiction thereof, or other censures of
discipline, may be released by them by whom
they are enjoined, and that kind of releasing
was of ancient time called indulgence. But
it was not allov\'ed to the Bishop of Rome to
admit or release, except in his own Church
of Rome, those that were cast out or sus-
pended by other Bishops and Churches : as
appeareth by many places in Cyprian's epis-
tles. Ep. 55, ad Cktrrel. and Ep. 68, ad Clerum
ci plehem Hispari. Hilary and Epiphanius
ascribe no greater authority to Peter than to
the rest of the Apostles. But Leo being a
Bishop of Rome, was too partial in extolling
of Peter's prerogative, and the pre-eminence
of his See of Rome. Therefore he was
overruled by the general Council of Chalce-
don. There is no godly temporal potestatCf
that challenged to be head of the whol";
Church, orofariy particular Church, as Christ
is head thereof^ neither any of that authority
which is here given to Peter, with the rest
of the Apostles and their successors, the true
ministers of the Church. But only they
challenge, as the highest magistrates, to have
sovereign authority within their dominions,
to maintain true religion by law, to banish
false religion and idolatry, and to punish all
offenders, whether they be of the clergy or
laity. Which authority, the godly kings of
Judah, David, Solomon, Ezekias, Josias, &c.,
and the Christian Emperors, Constantino,
Valentinian, Theodosius, and others, did ex-
ercise, to the glory of God, and to the benefit
of his Church. You say, "Greatest sove-
reignty in God'sChuich, attributed to Christ,
9

■Apoc. 3, is here coniinumcated U) Peter."
Tliis is such blasphemy, as Peter would
have rent his clothes, il he had heard any
man attribute so much unto him. For Christ
hath tlie key of David, as the son ot David
and only true Messias, which openeth and no
man shuttciii, and sliuttcth where no man
opciictli. This key Peter caimot have, ex-
cept he were Christ, for it is proper only to
Christ, but the keysof the kingdom of heaven,
given to Peter and the Apostles, are keysof
riiinistry in respect of Christ, whose stewards
they are, to open and shut according to his
word, and not at O.w'w own will and pleasure.

21. Christ alliriued not the like sutTering
to his passion to be necessary to salvation,
in every one ; but that every one in afl'ection
of denying himself, oui'ut to be ready to
sutler whatsoever is laid upon him, tor the
profession of the Gospel.

27. Every man's works be the fruits, either
of his faith, or of his intidelity. Good works
are done only by him that is justified by faith
only. " For without the merits of good works,"
saith Augustin, " the ungodly man is justified
by faith. Faith goeth before, that works may
follow, neither are there any good works
which do not follow, faith going before them."
In Ps. 67. The free will that he speaketh
of, in that treatise against the Manichees, he
showeth how it is to be understood in his
Retractations lib. 1. cap. 22. and lib. 2. cap. 8.
Man's will is not evil, by creation of the evil
God, as those heretics blasphemed, yet hath
man since his fall, no power to do any good,
but of the grace of God. "For free will," saith
he, " availeth not to any thing but to sin, if the
way of truth be hidden or unknown." De
spir. et lit. cap. 3.

Ch.\pter 17.

2. Christ is almighty, and yet can do no-
thing against his o^vn \yill, his word, or his
glory. And therefore it is a brute conclusion,
Christ could glorify his passible body, ergo
he can dishonour his glorious impassible
body, to bring it within the compass of a piece
of bread, that it may be devoured by dogs,
cats, mice, or, that is worse, to be eaten of
wicked men, the members of the devil. Or
Christ could add a glorious form unto his
body, ergo he can take from it the essential
properties of a body, and yet keep it a true
body still. Although the question be not so
much between us, what Christ is able to do
of his absolute power, as what he will do
according to his word.

3. If it please God by a special dispensa-
tion, they may : but the dead as Augustin
saith, by their own nature, cannot be present
at the affairs ot the living. Be cum pro mat.
cap. 16. " There be the spirits of tlie dead,
where they do not see whatsoever things are
done, or come to |jass in this life of men,"
cap. 13. "Therefore whensoever they are
present, it is by special grant of God, far
otherwise, than is the usuaiorder, attributed
to every kind of creature," cap. 16. Being a
matter therefore so extraordinary, and having

66

MATTHEW

no word to assure us of God's will, it is mere
tempting of God to desire any help by their
presence, as it is, to desire of G;>J to work
miracles, because God can and hath wrought
them by his Saints. Moreover the compari-
son of Angels and Saints departed, is very
absurd ; for the Scripture testitieth, that God
usetii the ministry of his Angels, both extra-
ordmiirily and ordinarily, for the protecting
of his children. But we have no testimony
of the Scripture, that he useth the souls of the
Saints departed, for any such purpose.

9. Peter called the mount Tabor the holy
mount, and the place where God appeared to
Moses was called holy ground, yet neither
Peter nor Moses taught men to have any re-
ligion or devotion toward such places, nor did
institute any pilgrimage unto the same : there-
fore the religion and devotion you speak of,
is but voluntary religion or superstition And ;
though some good men and women in Hie-
rom's time, had affection to see those places j
where Christ had been present, and wrought i
his miracles, yet did they not put any religion ;
m such visiting, or if they did, it was super- \
stition. Ilierom himself being gready com-
mended by Paulinus, that he lived in those
holy places, declareth how small religion he
had in them : " It is not commendable to have
been at Jerusalem, but to have lived well at ;
Jerusalem." And alter he hath set forth the j
praise of Anthony, and many swarms of soli-
tary men that dwelled in the countries near
unto Jewry, and yet never saw Jerusalem,
and specially of Hilarion, which being a man
of that country, and that lived in that country, :
yet saw Jerusalem but one day in all his life,
"that neither he might seem to contemn the
holy places tor their nearness, nor again seem
to shut up the Lord in a certain place. Thou
wilt say, to what end are the matters fetched
from so long a beginning. Verily, that thou
shouldst not think any thing to be wanting to
thy faith because thou hast not seen Jerusa-
lem, neither that thou shouldst esteem us to
be better, because we enjoy our dwelling in
this place, but whether here or elsewhere,
thou hast equal reward with the Lord accord-
ing to thy works."

IL Divers of the ancient fathers are of
opinion, that Elias sliall come in person,
immediately before the second coming of
Christ, as the forerunner of his second coming,
and to convert the remnant of the Jews. But
these words of Christ, do not prove it. For
he saith no more, but that the prophecy was,
that llelias should come, and that he is al- i
ready come, as he saith of John the Baptist, |
Matt. 11. 14, he is Helias that was to come.
And Origen upon this place understandeth no |
more comings of Elias, but this one of John,
that was come in the spirit of Elias.

19. If you mean of Popish Exorcists, nei-
ther have they authority of God, nor power
to cast out devils. Neither is there any such
ordinary function in the Church of God : that
men should have power to cast out devils,
injrc than to heal all manner of diseases,
b-pcak with Strang > tongue which they never

learned, or to work other miracles. Which
spiritual gifts God gave in the beginning of
the preaching of the gospel, to conlirui the
credit thereof among the Jews and tiie Gen-
tiles, but of long time have ceased among
Christians, who are to be directed by (lod's
word, whereunto their profession "bindeth
thoin to give credit, without any further con
tirmation of miracles, than that whicli is tes-
tified in the Holy Scriptures And where you
say, that heretics can never cast out devils,
or work any true niiracles, it is false : for our
Saviour Christ saith, that many shall allege
in the last day, that they have prophesied in
his name, cast out devils, and wrought man}
miracles. God, in the law, chargeth nis peo-
ple not to be carried away by false prophets,
though they work miracles. Dent. 13. 1.

20. We are not bound to believe all that
is reported of Gregory Thaumaturgus. Yet
being testified by authors of good credit, and
the miracles tending to the confirmation of
true faith, we do not deride them, as we justly
may the monstrous fables of your Popisli
legends, festivals, and other works of like
credit. Where also the miracles are feigned
most commonly, for the confirmation of false
doctrine, and the maintenance ofcovetousness
of Priests, as in the cases ot purgatorj-, pil-
grimage, and such like.

21. The Popish Church abuseth the igno-
rant, to make them believe they can cast out
devils, whereas they have no such power,
neither by all their prayers or fasting, can
they conjure out one unclean spirit, unless
they have first as sorcerers and Vvitches con-
jured him in.

26. There is no reason by this te.\t, why
the clergy should be exempted from tributes,
and obedience unto princes, more than all
true Christians, who are the children of God,
as well as they. Our Sa.viour Christ ther:;-
fore, doth exempt himself only, as the Son of
God, and King of Israel, not his Apostles and
Ministers also. You most sliametuUy abusv
the words of Ilierom clean contrary to liis
meaning. For he speaketh not of the clergy
only, but of all Christians : nor saith, they are
free from tribute paying to earthly princes,
but his meaning is, that they render not their
tribute, that is, due obedience to Christ the
king. Plis whole sentence is this. "Christ
oweth no tributes, as the kind's son, but he
which had taken upon him the numility of the
flesh, ought to fulhl all rio:htcousncss. And
unhappy are we, which have our name of
Christ, and do nothing worthy of so great
majesty. He for us, both bare the cross, and
paid tribute ; we for his honour, pay no
tribute, and as the king's sons are tree'f'roni
tasks." His meaning is, that we ouglit to
yield all subjection, which is signified by
tribute unto him who endured the cross for
us, and became subject to worldly power for
us. Chrysostom upon the 13. of the Romans
saith that this commandment of subjection,
extendeth to all men, both Priests and Monks,
and not only to secular men. "Let every soul
be subject to the higher powers : Although

MATTHEW.

thou be an Apostle, although tliou be an evan^ .
gelist, although thou be a prophet, or what- 1
soever thou art ; for this subjection hindcreili
not piety." Epist. ad Rom. llvin. 2'3.

27. 1 marvel at your modesty, that you
write so sparingly of Peter's prerogative
wherein your author is so rank, but you know
right well, that no man of mean judgment ac-
knowled^eth that book of questions to be
Augustin s, or any man's of like antiquity,
learning, and judgment. The payment of tri-
bute for Peter, is a sign of subjection, not of
superiority. But he that boasteth himself to
set in Peter's chair, will pay no tribute, but
rather exact tribute of Kings and Princes.

Chapter 18.

1. Chrysostom noteth it as their error and
infirmity, that they imagined Peter to be
prefered before them, as well in payment of
the tribute, as in other matters. Hierom
upon this place, saith : " By the equality of
the price, they thought Peter was prefered
before all the Apostles, which in payment
of tribute, was matched with the Lord.
Therefore they ask, who is the greater in the
kingdom of heaven, and Jesus seeing their
thoughts, and understanding the causes of
their error, will heal the desire of glory,
with the contention of humility." But by
Mark it appeareth, that this contention began
in the way, before they came into the house,
where Christ appointed Peter to pay tribute
for them both, there foie not upon that occa-
sion. Mark 9, 34.

10. Calvin doubteth not of the protection of
God's Angels, but whether every one hath a
several Angel, appointed for his custody
from his nativity, which no place of Scrip-
ture doth prove. But sometimes one Angel,
hath the charge of a great many men, some-
times many Angels are ready for the defence
of one man, and all the Angels with one con-
sent, do wait for our preservation, as in the
place noted, you may see the Scriptures j
cited. Neither doth Hierom mean, that
every one hath his several Angel, for he al-
legeth for proof, the Angel ot Ephesus, !
Thiatyra, Philadelphia, and the rest : where
if the word Angel were to be understood I
of heavenly spirits, yet it is one Angel for the ,
Church of a whole city, not for every person.

18. Upon the 16th chap, verse 18, you said,
the building was only promised, and conse-
quently the power was not given, but only
promised : yet here forgetting yourself, you j
say, " He »ave before this power to Peter i
over the whole, and now to all their Apostles,
and their successors," quoting Hierom and j
Cyprian, of which neither saith, that he gave
Peter power over tlie whole, but equal power
to all his Apostles, as is declared. Lib. 1,
cont. Jovin. Cypr. de unit. Ecd. c. 3. Hierom, j
in ep. ad Heliod, saith no more, touching this
matter, but ihat " all clergy succeeding the
degree of the Apostles, have the keys of the
kingdom of heaven." Of which I infer, th>a
all the Apostles had the keys immediately
from Christ, and not from Peter.

Chapter 19.

('). Augustin uselh the word sacramentum
generally, for every holy mystery, and we
confess there is a great mystery m marriage,
yet is matrimony no sacrament ol the New
Testament, as baptism and the Lord's Supper
are, being instituted in Paradise. There-
fore in the second place by you quoted, he
saith, " a certain holy mystery of marriage,
is commended to the faithful." Cliap. 1, 20.

9. The e.xception of fornication, leaveth
marriage after divorce, as free as it was
under the law. And although Fabiola of
her own accord did iienance after the death
of her second husband, yet was she not com-

Eelled to forsake her second husband, nor
er marriage judged unlawful by the Church
of Rome in that time. Hierom, although he
confess it a fault that she married again, yet
he excuseth it by necessity of her infirmity,
which could not live unmarried, and therefore
cilelh the saying of the Apostle. 1 Cor. 7.
" It is better to marry than to burn." Nei-
ther doth the saying of Paul, Rom. 7, hinder
the lawfulness of marriage after divorce : lor _
he is no longer a husband who is lawfully "
divorced for adultery. Malt. 5. 33.

11. You pervert the words of Augustin,
clean contrary to his meaning. "All men
take not this saying, but they to whom it is
given ; for they to whom it is not granted,
either will not, or else fulfil not that which
they will, but they to whom it is given
do so will it, that they do fulfil it." Augus-
tin's meaning is, that both the will to be
chaste, and the power to fulfil that will, is
of the gift of God, and not in the power of
man. Yet is not the will of man enforced,
but either changed into better by God's
grace, or else left subject to sinful concupi-
scence, where the grace of God makelh not
free. This is the true meaning of Augustin,
for as he saith in Psalm 147, " Virginity in
the flesh is but of a few, but in the heart it
ought to be of all men." But Origen saith,
it is given to all who ask for it : indeed he
seeineth to say so much, but yet in the end
he addeth, " It is profitable to know what a
man ougiit to ask, that he may be meet to
receive." Signifying, that God giveth all
things that we pray for, if they be expedient
for liis glory and our salvation. Hierom
upon this place is very plain, although he ac-
knowledge virginity to be the gift of God,
in them that pray for it, that labour for it,
yet he confesseth that it is not in every man's
power, saying, " Christ addeth, he that can
take it, let him take it, that every man may
consider his own strength, whether he be
able to fulfil the precept of virginity and
chastity ; for chastity of herself is pleasant
and alluring every man unto it, but our
strength must be considered, that he may
take it which can take it." Origen himself,
Tr. 25, in Matt, inveigheth against them,
which not having regard to men's strength,
forbid them to marry. Htsi/ch. lib. 1, cap. 3.

12. They that are assured of the gift of
chastity luito their lives end, may lawfully

MATTHEW,

vow or determine ot it : but without such as-
surance, no man can vow continence law-
fully. But where the vow is lawiul, it fol-
loweth not that it was meritorious, and more
sure to obtain everlastin<; lite, than the state
of wedlock. For eternal life is the free gift
of God in Jesus Christ, not the merit of
works, whereof the married -man by faith,
may be as sure as ihe virgin.

12. In the fifth secti-on you hold that vir-
ginity is possible for all men. Whereupon it
should follow that this is an absolute precept
to all men. For the word is not be that will,
but he that can.

The law of God requireth us to love him
with all our soul, all our strength, &.c.
Therefore wherein soever we are able to
show our love to God, we are commanded
to do it. But where there- is no general pre-
cept to all men, as to abstain from marriage,
there is a special respect to be had, what
every man by God's grace is able to do, and
what is most for the glory of God, and that
every man when he knoweth, is bound to do.
In the 6 serm. of Aug. de tempore, is never a
word of precepts or counsels.

13. There is great difi'erence between the
blessing of Christ, and the blessing of godly
men. That good Christians at all times
have brought their children to have the Bi-
shop's blessing, you have showed nothing,
chiij). 10, and as little in this that followeth.
Rutfine nameth divers holy men, at whose
hands he had himself been blessed. Hierom
hath nothing, bat of the prajors of godly men.
Theodoret saith, that being a young man, he
went with his mother, in the place where the
holy man Aphrates remained, aivd was par-
taker of the blessing of his holy hand, which
afterward he expoundeth to be prayers.
And who findeth fault with prayers of holy
men, whether they use the ceremony of '. ly-
ing on, or holding up the hands or no ? If is
the vain superstition of Popish Bishops' bless-
ing, that we contemn, not the blessing or
prayers of godly men.

17. Augustin writelh against those who
thought they might be justified bv a dead
faith, which is void of' good work.?, which
availeth no man but to his greater condem-
nation. We teach according to the Scrip-
ture, that man is justified by faith without the
works of the law, yet by such a faith, as
wcrketh by love and is fruittul of good
works. Although our Saviour Christ in this
place doth not show how men attain to eter-
nal life, but what perfect observation of God's
law is required of them that look to be justi-
fied by the works of the law, as the scribes
and Pharisees did. Neither that men are
able to fulfil the law, but by the rightcou.sness
of faith, by which Augustin saith, " these
things of the Ir.w which could not be fulfilled,
are fulfilled by taith. Exfosil. quart, prapos.
in ep. ad Rom. Num. 10.

21. ChrL-st neither commandeth, nor coun-
eelleth this perfection to all men, but only to
this one, to discover his hypocrisy, and vain
confidence that he had in himself,' as though

he had kept the law, when he was far from
it. Leo. Serm. 2. de quadrag. Hilary calleth
this a commandment of leaving the world.
Chrysostom upon this text, denieih that there
is such perfection in conuemning money, as
is in abnegation of a man's self, m taking up
the cross, and following Christ, which is
commanded to all Christians. Gaudentius
Brixi. Epist. ad Germinium. Paulinus who
sold all that he had, both his own goods and
his wife's, and gave it to the poor, yet for-
sook not his wife Theresa, ana counteth it
greater perfection for a man to forsake his
goods in afl'ection when he retaineth theni in
possession. Acknowledging that the leaving
of his goods was but the beginning, not the
perfection, which our Saviour speaketh of
Episl. 2, Paulin. el Theras. Sevcron.

Hierom upon this chapter verse 27. The
profession of Popish Monks, is to leave la-
bour, and all good exercises, to tire them-
selves with idleness and belly cheer hke epi-
cures. In Friar's profession is a fairer show
of hypocrisy, but never a step nearer to the
true imitation of Christ.

21. Augustin saith not, that thus to follow
Christ, is to be without wife, and care of
children, &c., for the Apostles many of them
had wives, and some had children, and had
property, as Peter his house, and John had
to entertain and provide for the Virgin Mary :
Matthew made a feast of his own goods.
Augustin saith, that he himself had loved
that perfection, whereof Christ here speak-
eth, and had sold all his goods, and given
them to the poor, and also had exhorted
others to do the like, and had some compa-
nions: yet preferred not himself before other
godly men that had possessions, as some
hypocrites did in his time, against whom he
writeth. Ep. 89, Ps. 103, Con. 3. " There
are some that hearing this saying of the
Gospel, desired to do so, as also not to marry,
nor to be troubled with children, nor to have
any abiding place, but to po into a certain
common life." Yet placeth he not the imi-
tation of Christ in these things : for rich
married men having children, and affairs in
the world, may follow Christ by true denial
of themselves, and taking up his cross daily,
when wandering hypocrites, without wife
and children, instead of following Christ in
humility and poverty, may follow the devil
in lying pride, envy, malice, and many other
vices.

2G. This is an impudent slander wherewith
you charge us, as you do many times, to say,
that God can do no more than he hath done
or will do : but this we say, that God can do
nothing contrary to his own will, word, na-
ture, glory, and yet he is Almighty. Cup. 17,
vcr. 1, Tertul. contra Praxag. In the sacra-
ment we dispute not what God can do. but
what he will do according to his word.
"Christ hath not taken away the nature of
his body, but given immortality to it." Aug^.
Enht. .57. Therefore he will do nothing with
it, that is contrary to the nature of it. Nei-
ther came he through the door nor througti

MATTHEW.

69

the stone of the sepulchre, nor through the
Virgin's body, although he came in after the
doors were shut, and although the Angel
rolled away the stone after his resurrection,
and he was born of his mother being a
virgin.

27. The Apostles left all things in affection,
but not in use and possession, as is proved
before. ISect. 10.

27. To do well in hope of rew^ard, is not to
be disallowed, but Christian men must have
respect unto the glory of God, and their
duty, though they should have none other
reward.

28. All the Saints of God shall judge the
world, and even the Angels, 1 Cor. 5. 2, and
3, not to the derogation, but to the honour of
Christ, as the members of his mystical body.
Beda in hunc locum.

29. The Apostles left their wives, none
otherwise than they left their houses, and all
other things here named, which every man
ought to leave and to follow Christ, if they
be a hinderance to their calling as Chris-
tians, or as the ministers of the Church.
Chup. 8, 3.

Cn.iPTER 20.

16. No man can write more efTectunlly
than Augustin doth against the Popish doc-
trine of election and free will in that place,
whose words be these, and not as you have
falsely translated them. "They who have
not despised him that calleth, but have fol-
lowed in believing," now without doubt they
hove believed willingly, what then followeth?
therefore it is neither of him that willeth, nor
of him that runneth, but of God that showeth
mercy. It is not because we cannot so much
as will, but being called, nor perform our will,
e.xcept God help us? After one sort God
performeth that we be willing, after another
sort he bringeth to pass that which we have
willed. For that v.'e should be willing, he
woiild have it to be both his and ours, his in
calling, ours in following. But that where-
unto we have been willing, he alone perform-
eth, that is, to be able to do well, and always
to live blessedly. What can be more plain
against Popery, then these sayings of Augus-
tin ? Prosper, de voc. lib. I.e. 22.

23. A cursed gloss, that corrupteth the
plain and manifest meaning of the text. The
Scripture never promiseth the kingdom of
heaven to them that are worthy of it, by the
merit of their works, or that deserve it by
well doing. It is the free gift of God, not of
works, as Paul showeth Ephes. 2. And though
God render to every man according to his
works, yet he saith not, for the desert of his
works. And our Saviour Christ commendeth
not the desert of their works, which have fed
him in the poor : but allegeth their works,
as an open testimony of their faith. For the
kingdom was prepared for them before the
beginning of the world, by the eternal decree
of God, by which they were chosen in Christ
to the praise of his glory, and created to good
>vorks, Ephes. 1. afld 2. and all reward due to

good works, dependeth upon the mercy of
God, and not upon the merit of the work.
Euseb. Eniis. Dom in Quinq. Neither doth
Chrysostoni speak of greater or lesser merits,
but of greater virtues and more excellent
works. For albeit God give greater reward
to greater virtues, yet it lolloweth not, that
any virtue deserveth or meriteth. For the
virtues, works, and rewards, are all and every
one the free gifts of God. Hierom hath some
words sounding to such a thing, yet not me-
rits or desert : but his judgment upon deli-
beration, is to be taken out of his books
against the Pelagians^. " Our righteousness
consisteth not ot our own merits, but of the
mercies of God, lib. 1. Righteousness is not
in man's merit or desert, but in the grace of
God, which accepteth the faith of believers,
without the works of the law." Before the
Pelagian heresy, maintaining the power of
free will and merit of works against the free
grace of God, did trouble the Church, divers
of the Fathers were not so wary and circum-
spect in their words and phrases, as after-
ward they saw it was necessary for them to
be : For the Pelagian heretics took hold of
such terms and forms of speech, and alleged
the sayings of the ancient Fathers, against
their true meaning and right judgment, as of
Hilary, Ambrose, Chrysostoni, Hierom, and
Augustin himselti as testifieth Augustin de
nat. tt gratia, cap. 61. 02. 63. 64. 65. 66. 67.

Chapter 21.

8. Your Palm Sunday procession is horrible
idolatry, and abusing of the Lord's institution
who ordained his supper to be eaten and drunk-
en, not to be carried about in procession like a
heathenish idol. But it is pretty sport, that
you make the Priest that carrieth this idol,
to supply the room of an ass, on which Christ
did ride. Thus you turn the holy mystery of
Christ's riding to Jerusalem, to a May-game
and Pageant play. And yet you say, " such
service done to Christ, is undotib'tedly ex-
ceeding grateful, yet no less grateful, than
that was done by his disciples," at this time
mentioned in the text. Your argument and
proof is none, but your bare asseveration.
That which his disciples did, had the warrant
of the Holy Scri pture ; but who hath required
these theatrical pomps at your hands ? or
what word of God have you, to assure you,
that he accepteth such will-worship? who
detesteth all worship \yhich is according to
the doctrines and tradition of men, and not
after his own commandment. Mat. 15. Isa.
29. Deut. 12. 32.

9. Holy words prot"aneIy abused, of them
that expect a third coming of Christ in per-
son, which the Scripture doth not teach, that
maketh mention of the two comings of
Christ, the one in humility to our redemption,
ti;e ether in glory to judgment. And as for
the attention and devotion of the people, that
you speak of, they can have none of those
matters which they understand not. And
though some have a blind and superstitious
afTection, yet the common sort be walkijig

MATTHEW.

about the Church, and prating, even in Mass
time, until the tingling of your sacring bell
call ihein to worship your idol.

13. The temple was not builded properly
and principally tor sacrifice, but for prayer,
as botli tills text doth testify, and Solomon in
his prayer at the dedication of the temple, 1
lieg. 6. The external ceremony of sacrifice
without taitlitul prayer, was nothing worth,
but prayer without sacrifice was always ac-
ceptable unto God, Fsal. 50.

16. The children that by instinct of God's
spirit, cried in the temple, Hosanna in the
highest, spake in the Syrian tongue which
they understood, and also knevv that they
saluted our Saviour Christ as their Messias,
whose coming they were taught according
to the Scriptures to look for, although they
understood not distinctly all mysteries of
Christ's office, which none of his Apostles
did thoroughly know, at this time. Therefore
this is a beastly conclusion of yours, ergo
prayers not understood of the party, are ac-
ceptable to Christ. If you urge the words of
the Psalm, which nameth infants and suck-
lings that can neither speak nor understand,
the meaning is not, that they praise God with
their voice : but that the providence of God,
to his great praise, is manifest out of their
mouths, to whom he hath provided meat be
fore they were born, and in that great weak
ness and ignorance, taught them to take it for
their sustenance, and call for it in their cryii
voice, when they lack it. So that our Saviour
Christ out of that text reasoneth from the
less to the more, if God ordained his praise
out of infants and sucklings, that cannot speak
or understand, how much more out of these
that can speak and have some understanding ?
'2-2. Inrespectof our ownunworthinesa, we
are utterly out of all hope to obtain any thing
that we pray for, and therefore pray not at all
inrespectof our worthiness, but we pray in
faith of God's promises, which of his free
grace, he hath made unto us, for the worthi-
ness of Christ .lesus. Neither must we doubt
of the expedience of those things which he
hath promised, and will perform in time and
manner, which by his wisdom he seeeth to be
convenient. But for such particular things,
as he hath made no express promise to grant
them, we must pray with submission of our
request unto his will, nothing doubting, but
he will grant whatsoever is for his glory, and
ourbencfit to receive. If we were worthy,
we need not humbly intreat his mercy, but
challenge all things of his justice.

5J3. Though Heretics run unsent, yet we
have inward calling of God, and outward call-
ing of the Church, which is sufiicient to war-
rant our ministry, both to ourselves, and to
all true members of the Church of Christ
though the malignant brood of Antichrist will
not acknowledge our office and calling, to
their own confusion.

Chapter 22.
5. This is riiihtlv noted, if you meant the
true Church of Christ, but your intent is of

traitorous reconciling to Antichrist, and the
see of Rome.

11. He that hath not good works, hath not
a true, lively, and only justifying faith. The
visible Church, hath both elect and rebrobate
in it. But the Catholic Church invisible,
which is the body of Christ, consisteth only of
God's elect, the true members of his body.
This you know right well, but that you are
disposed to slander us, wheresoever you can
take occasion to blind the ignorant, by ambi
guity, generality, or double understanding of
any word.

21. Civil princes and magistrates, ought not
to usurp ecclesiastical olhces of preaching,
ministering the sacraments, excommunica-
tion, or such like : but they ought to provide
by laws, that these things be done according
to the word of God, and to punish the offen-
ders. The saying of Osius, cited by Athana-
sius, is against Constantius, that would deter-
mine by his imperial authority, contrary to
the scriptures and the consent of the general
council of Nice, that Christ is not eternal
God equal with his Father. In such cases,
nothing is to be yielded to temporal princes.
Likewise, where the emperor would have a
Church granted to the Heretics, Ambrose was
not to yield, because it is against the word of
God, that heretics should be allovyed their
assemblies : yet of the place of their assem-
bly he saith, "Willingly 1 will never forsake
the right, being compelled, I have not learnt
to resist." And where he saith, a good em-
peror is not above the Church, he meaneth,
he hath no autherity to alter any article of
faith, or rule of religion and doctrine, given
to the Church by God. But he is over the
Church to protect it, to maintain the truth of
faith and religion by his authority, and to pu-
nish all ofienders, whether they be of the estate
ecclesiastical or civil. And therein he serv-
eth God, as Augustin saith of Kings, when
he doth those things, which none can do but
Kings. Ep. 50. " He serveth as a king," saith
he, " in making laws, commanding just things,
forbidding the contrary, as Ezechias served
God, destroying the groves and temples of
idols. What man well in his wits, would say
to kings, take no care who in your kingdom
maintaineth or oppresseth the Church of your
Lord God, let it not pertain to you, who with-
in your dominion, will be religious or sacri-
legious." So did Constantine the great call
councils, and sit in them himself, Emeb. de
vitii Const, lib. 1. and lib. 3. Eccl. hist. lib. 10. cap.
5. Athanasius himself was coinmanded by
him, in causes pertaining to his duty, and
clearing of himself from crimes objected in a
council called by the emperor, Socrates, lib. 1.
cap. 27. 28. 31.

30. Our Saviour Christ speaketh not of the
state of the souls departed at this time, but
after the resurrection, and therefore your ar-
gument is a most absurd conclusion, even
like your doctrine. Christ doth not in ell
points, compare the Saints after the resurrec-
tion of Angels, for then they should be invisi-
ble, and without bodies, as the Angels are :

MATTHEW. 71

but m that they have no need, or use of mar- 1 Peter hiinsulf, unto Anastasius, who now oc-
riage. Beside, it is false tiiat you say, the cupiethtlie same chair, although any betrayer
Angels may be present in every moment i had cn^pi in, in those times, it should not have

where they list, for they cannot be in more
places at once, than one: neither are liicy
where they list, but where God appointeth
them. Didymus de spiritu sunclo, lib. 1.

30. True virginity, such as Paul cornmend-
eth, resembleth the Angels, and thereof spake
the ancient fathers not of the filthy life of your
popish cloisterers, and unchaste priests, who
in not marrying when they cannot live chaste-
ly, resemble the devils, who are also unmar-
ried.

32. The Saints departed out of this life,
still live unto God, yet are they in the scrip-
ture oftentimes called dead men, and even in
this place of the resurrection of the dead.
Therefore it is no dishonour, to call them as
the scripture calleth them. But it is a great
dishonour to them, to honour them as idols.,
and to rob God of his honour, to bestow it
upon them, as Papists do, who in a manner in
all things, inatch them with Christ our only
Saviour, which is only worthy of all honour
and glory. Apoc. 7. 10.

40. We say not, that all tiie Law and the pro-
phets depend upon faith only : but contrari-
wise we say with Paul, "The Law is not of
faith, but the man that hath done those things
shall live by them, Gatat. 3. 12. Yet this we
say with Augustin, " The Law commandcth,
and faith obtaineth," de nat. grat. cap. 16.
Augustin saith upon this text, "It may be
rightly said, that the commandments of God
pertain to only faith, if that faith be not under-
stood to be a dead faith, but a living faith,
which worketh by love." De fide et operi-
huscap. 22. But if any man fulfil the Law, he
shall be justified by works without faith,
which seeing no man is able to fulfil, the just
shall live by faith. Galat. 3. 11.

Chapter 23.
2. Augustin saith not, that God preserveth
the truth of the Christian religion in the Apos-
tolic See of Rome, but showeth that so long
as the truth of Christian religion is maintain-
ed, we must not depart from the unity of the
Church for the evil life of the teachers or
Bishops. He answereth an epistle of a Do-
natist unto Generosus, wherein was declared
the order of Bishops, in a certain city, from
Donatus the author of that schism. Where-
upon Augustin saith, " If the order of Bishops
succeeding one another be to be considered,
how much more certainly and indeed whol
somely do we number from Peter, to whom
bearing the figure of the whole Church, our
Lord saitli, upon this Rock 1 will build my
Church, and the gates of hell shall not over-
come it : for to Peter succeeded Linus," &c-
He nameth the Bishops to Anastasius, among
which he saith, there was never a Bishop that
was a Donatist, "but out of Africa, they sent
one ordained, who governing over a few
Africans in the city of Rome, enlarged the
term of Montenses, or Cuzupitae. But into
that order of Bishops, which is brought from

prejudiced the Church, and innocent Chris-
&,m^, lor whom our Lord providing, saith of
evil in-elatcs or governors : Do ye those
things which they say, but do not those thiaigs
which they do." These be his words, by
which his meaning is plain, that the wicked
life of teachers "infccteth not the whole
Church, nor any innocent Christian, but that
so long as they sit in Peter's, or Moses' or
Christ's chair, that is, teach that which Mo-
ses, Christ, and Peter taught, they are to be
heard, and the unity of the Church not to be
forsaken for their evil life. He saith not,
that whosoever shall be Bishop of Rome,
cannot err in doctrine ; or, we may safely be-
lieve whatsoever the Bishop of Rome saith,
because he sitteth in Peter's chair. For
Christ biddeth not the Jews to do whatsoever
the Scribes and Pharisees said, for they said
Gorban, which was contrary to God's com-
mandment. Matt. 15, and many other things
contrary to God's Law, Malt. 5, but only so
long as they sat in Moses' chair, and taught
the same doctrine which Moses delivered
in the Law : for they sat not in Moses' chair,
but in their own chair, when they taught their
own traditions, and false doctrines.

3. Augustin speaketh against a railing Do-
natist, who called the Apostohc chair, with
which the Catholics in Africa had communion,
the chair of pestilence ; being able to charge
the Bishops that succeeded therein, neither
with false doctrine, nor with evil life, which
if he could have done, the fault had been in the
men, not in the chair. Neither doth he speak
only of the See of Rome, but also nameth ex-
pressly the See of Jerusalem, and consequent-
ly understandeth all the Churches planted
by the Apostles, which retained the purity of
doctrine delivered by the Apostles. There-
fore he writeth thus : "But if all throughout
the whole world, were such as thou dost
most falsely accuse them, what hath the chair
of the Church of Rome done unto thee, in
which Peter sat, and at this day sifteth Anas-
tasius, or the chair of the Church of Jerusa-
lem, in which James sat, and at this day John
sitteth, to whom we in the Catholic unity are
knit, and from whom with wicked rage, you
have separated yourselves: why callestthou
the Apostolic chair, the chair of pestilence ?"
&c. In the second place which you cite,
where Augustin saith, that our Saviour
Christ, by the chair of Moses, figured his own
chair, it is evident, that by the chair, he mean-
eth not the place where he sat when he taught
but the doctrine which he taught. Therefore
not the dignity of the See of'^Rome, but the
dignity of the doctrine of Christ, whereso-
ever it be taught, and the continuance, con-
sent, and unity in the same, is commended by
Augustin : not appropriated to the see or
bishop of Rome, any longer than the bishop
of Rome teacheth the doctrine of Christ
which is the chair of Christ and of Peter. It
is not the wicked life of the Pope only, nor

73

MATTHEW.

principally, ihiit declareih him to be Anti-
christ, but the doctrine of devils, which he
holdcth, and the exultation of himself in
devilish i)ride above Christ, and all that is
worshipped : while he arrogateth more to
hiniselt, than he alloweth to Christ, as in his
wicked doctrine of pardons, dispensations,
and such like. For under his Bull he par-
doneth that for which the passion of Christ
did not make satistaction, as you hold, and
dispenseth against the law of God, command-
eth idolatry, and communion under one kind,
directly against the commandments of God
and Christ, &c.

8. In the Popish Church, the Pope is your
master, of whom you learn, that you learn not
of Christ: and though you did all agree in
your heresy, you were never the nearer, but
the further from the fruth. Nevertheless,
there hath been and still are great dissensions

good works, what proselytes do you make by
your Circumcellion Jesuits, and Seminary
Priests, compassing sea and land for them?
Somervil, Parry, Throckmorton, Savage, Bab-
ington, and the rest ol those murdering spirits,
right children officii, and of Satan that was a
murderer from the beginning.

19. Giits bestowed upon the Church, to the
maintenance of true religion, be sanctified by
dedication unto God: but gifts otiered in su-
perstiiion and idolatry, are accursed as the
idols are. Popish altars that are set up to
overthrow the altar of the cross, are not holy
but cursed. And so is all that pertaineth to
them. Neither have they protection of the
Lord's altar that was in the temple, which
was a figure of Christ's only singular true
sacrifice once offered, and that never can be
sacrificed again, as Augustin saith. " Neither
did the altar ot the temple sanctify by touch-

among you: as ol' the authority ot the Pope, I ing, tor then the murderer which took hold
and ol die general Council, questions not yet I of the horns of the altar, should be sanctified,
defined among you. But neither Luther, nor | whom God commanded to be drawn Irom

Calvin, desired to be credited any further
than the word and doctrine of Christ did
warrant them : neither is their authority
otherwise esteemed of us, but so far forth

thence and executed." Exod. 21. 14. 1 Reg.
2. 28. Neither if any man had offered any
other gift than that which God commanded,
had the gift been made holy by touching the

it is agreeable to the Ilcly Scriptures. And I altar, for it was the ordinance of God, by
whereas you have one vicar, he is the vicar i which the altar sanctified the gift, and not
of Satan, whose dotrcine he maintaineth, any quality in the ahar. The saying of The-
in prohibition of marriage and meats, in com- ' opiiylact, being a late writer in comparison

manding of idolatry, and countermanding of
Christ. But Christnever appointed any vicar
general, but such as he himself is, even his
Holy Spirit the comforter, by whom he is still
present with his Church, unto the end of the
world.

10. It is a slander of VViclifT, and of the
godly in his time, though some persons, ima-
gine such degrees and titles, to be here for-
bidden. But such doctors, masters, and fathers
are forbidden, as be authors, teachers, beget-
ters ot new doctrines, and religious persons,
as Francis, Dominic, Layola, and such like.

13. The Priesthood of the law was of
God's institution, and therefore our Saviour
Christ, as Cyprian saith, kept the honour that
was due unto the Priests, but not as vou say,
in that he never reprehended the Priests, by
that name. For so Cyprian saith not : And
you forget at least the Priest that passed by
the wounded man. Luke 10, 13. And was it no
reprehension of the Priests think you ? when
he said, that he should "suffer many things
of the high Priests and be slain of theni,"
Mfitt. 16. 21. Yet he findeth no fault with
their name which the Scripture gave them,
no more do we with the name of Priest, as it
Cometh of Presbyter, and signifieth an El-
der : but as it is commonly used for a sacrifi-
cing priest, such as the ministers of the New
Testament are not. But rather the ignorance
and wicked life of your Po|ii.«h Clergy, hath
made the name contemptible to most, and
odious to some, that know the true etymo-
logy thereof.

15. God's great curse light on them, that
teach a faith void of good works, to be enough
for a Christian man. But you that teach all

of antiquity, is not so ^reatly to be regarded :
whose words although they seem to be plain
for transubstantiation, seeing he saith. Panes,
the loaves of bread by divine grace, are
turned into the Lord's body : Yet considering
he was a Bishop of the Greek Church which
never accepted the Popish heresy of trans-
substantiation, his meaning is not of any
change in substance, but iu use, of such bread
as was ofi'ered by the people for the com-
munion, and to the relief of the poor. You
are sick of the disease of the Pharisees,
which was covetousness, as Chrysostom and
Theophylact note by magnifying the gifts of
the altar.

21. By this we see, that in swearing by
creatures, we cannot avoid swearing by God,
yet this doth notjustify swearing by creatures.
For as the author of the imperfect work that
goeth under Crysostom's name, saith : " he
maketh himself an idolater, whosoever swcar-
cth by any thing else beside God, and sinneth

!th by i
louble.

first, because he sweareth, and then
because he maketh him God, by whom he
sweareth." In Matt. Horn. 12. Swearing by
creatures also is condemned by Bede, in
Malt. [r.

2'J. To garnish the Sepulchres of the Pro-
phets moderately without superstition, is not
evil ofi'self, but this hath commonly been the
manner of hypocrites by the subtlety of Satan,
to persecute the Prophets while they live,
and to make idols of their bodies when they
are dead.

ClUPTER 24.
T). Luther and Calvin neithernamed them-
selves Christ, nor challenged miy part of

MATTHEW.

73

Christ's officci, or honour to them, but the Pope
doth both: advancmg himself above Christ, in
his blasphemous pardons and dispensation;!,
iuid in coiUroUijig of Christ's institution.

14. The Spaniards have procurLd these good
preachers of the gospel, to pick a quarrel to
spoil, and by murdering of infinite thousands,
to dispeople those countries. Witness their
owi countryinan and fellow in religion, Bar-
tholomwus Cassaus, in his Spanish Colony.
Benzo the Italian in hist. Novi oriis. The like
zeal of religion caused them to attempt inva-
sion of this land. But God hath rewarded
them according to their wickedness.

1.^. This Hippolytus was not that ancient
Martyr, of whom Hierom writeth, butalatier
fantastical fellow, full of fables concerning
Antichrist. That he should be no man, but a
devil in the shape of man, that John the Eva:i-
gelist shall come with Eimi-h ;liii1 l".li;iH. li< -
lore the coming of Antic lin.-i, ih:ii Aiiiulu;-!
shall bring devils with hiui lu il. -Iiaii. oi'
Angels, and command Uuiu to carry hnu up
Vo heaven, with such like stutf. Yet he doth
not e.xpoiuid this abomination, of the abolishing
of the Mass, or the sacrifice thereof, nor speak-
eth of either of them: but flourishint; in words,
foreshoweth the abolishing of all Christi;in re-
ligion, which shall never be, for Christ will
contijiue with his Church to the end of the
world.

22. Chrysostom horn. 77. interpreteth this
place of the calamitv of the .Tows, which should
Iiavel)een all ilrsuovnl, tlinniMh the j^^reat ha-
tred and iiiilii;iiati'mol ihr l!;ii!iaiis,and the text
is plain, agririug witli his rxposilion. Yet is
the time ot Antichrist but short, in comparison
of the eternal kingdom of Christ, as the whole
time, between the ascension of Christ and his
second coming, in llir ^alll ■ nspc ct, is called
short. But that th.- rri-n .l' .\iitirhi-iM shall
be but three vcars ;ji'1 a hall, is luiili.-r sanl ct'
D.miel nor John; l-'or i.i liit; same tiima iliai
.lohn calleth forty-two months, in the same
Chapter he calleth three days and a halt, and
afterward twelve hundred and sixty days, ami
a time, times, and a half time, that is half a
prophetical week, for the comfort of the godly.
Vet may not these days and years, be counted
;tfter our usual measure of time : for that were
absurd and impossible.

23. Then believe not the Papists, for they
draw the Church from tke fellowship of all
nations, to one city of Rome, or to a piece
of Europe as th§ Donatists did to a part of
Africa.

26. The Church of God had no glorious
show in the sight of the world, for three hun-
dred years after Christ, when they came to-
gether in secret places, to serve God. There-
tore the glorious pomp of Popery in Italy,
Spain or France, is not the bright and clear
authority of the Church, whereof Augustin
speakelh. The Church wanted not for three
luindred years together after Christ, but in the
midst of the hottest persecution, retained the
same bright and clear authority among all
true Christians.

23. You have said, that the persecution of
10

Antichrist, should endure but three years and
a half, but you are never able to prove it of
usLial years, therefore it is no blasphemy to say,
the Pope is Antichrist, thouah his tyranny
hath continued tiimost a thou- .iid years. But
rather it is blasphemy, to say the Bope is God's
Vicar : for that importeth God and Christ to be
absent from his Church. Otherwise the Holy
Ghost supnlieth the want of his bodily pre-
sence, tmtil he come again to judgment.

30. Hierom and Beile say, either the sign of
the cross, or a banner of triumphant victory.
The author of the mnicrfiHt work in Mat-
thew by conference ol the other Evangelist
saith, "That the signofChiisi, isthe very Dody_
of Christ, which is to i)e known, by the sign of
his body, of thein that crucified him." But if
it be the sign of the Cross, it shall be no confu-
sion to them that have abhorred the supersti-
i:.i;i ami iiluiaiiy. (aiii.niir d with the siwi of
ill-' ( 'r. -.• : !ii,i railai-aMJi, a i which overthrow
la; i!i: ' I '.M.-s i>[ CiiriM, ihat is, the virtue of
Ciuist'ssaLriiice uliired upon the Cross, which
is the only glory of all true Christians : which
thing the Papists do, by setting up many al
tars and a new sacrifice.

Chapter 25.

1. They that have a dead faith, void of good
works, whether the lamp signify faith or chari-
ty, shall not be admitted into the kingdom ol
heaven.

8. Christians are in the favour of God,
through the merits of Cliiist .dsiis. Their
justice consisteth notol' tin ir .iw n merit, butof
the mercy of God. Hi(n;ii. ronf. Pdas;. lib. 1.
When the reward shall come, " he will crovm
his gifts, not thy merits." Au^;. Psal. 70. cone. 2.

20. The will, the work and the fruit thereof,
ui\([ f lith from whence it floweth, are all the
;nlts (if God, and no merit of riian. Our Lord
ajia Saviour, according to his mercy, saith
lialviiiiis. giveth us all rliiiifs that may bring

a-; t;, -alva.fioa, IjIk 2. Ih . S,,. s,:n<:'. infine.

?<>.. Till- iMii-doiii IS pr, iiaiail tor the elect
ofi;.!'!, \vli<iif ;!iev live until, by hearing ofthe
word of C. 1.1, lie \- ijiay have faith, they are al-
ways fniittai or„aMii| works, though not of these
here nained. i'or La/arus the beggar was
not able \o feed, clothe, or harbour Christ, yet
was he full of faith, patience, humility, prayers,
&c.

34, 41. Augustin, as he confesseth in his
retractations, having to do against the Mani-
chees, which held that men were of evil will,
by creation of the evil god, defendeththe free-
dom of will from coaction by nature, and not
from the thraldom of sin through the first man's
fall. P'or even in the same chapter, he wri-
teth upon the sayingof Paul, I see another law
in my members, resisting the law of my mind,
and bringing me captive under the law of sin,
which is in my members : " It is manifest that
this came of the propagation of the first sin of
Adam, and of evil custom."^ That they have all
goodness only of God, in the same place he
showeth where he saith, of those that by free
will havereceivedthefaiih of Christ. "They
have confessed their sinf, repented, displeaseci

.^71

MATTHEW.

themselves, such as they have been, and have
pleased him, being such as they were made by
him."

35. You falsify Augustin, he hath no such
saying upon that' Psalm, but contrariwise he
saith, " This is the sacrifice of praise, to give
thanks to him of whom thou hast what good
soever thou hast ; and by \yho3e mercy, what-
soever evil thou hast of thine own, is forgiven
thee." Against merit of works he is plentiful
upon that Psalm. " The widow bought as
much f )r two mites, as Peter leaving his nets,
as Zacchcus giving half his patrimony. The
kingdom of heaven is so much worth, as thou
hast:" meaning, that God regardeth not the
value of the work, as an equal price, for the
kingdom which he giveth, of his mere and
free grace, to his elect.

43. A lively faith that doth justify, is always
fruitful of good works, as Augustin saith, " A
good life is inseparable from the faith which
worketh by love." Defuie. et oper. cap. 24.

Chapter 26.

8. That which the woman ;!id by special
instinct of the Spirit of God, w.;s by God's ap-
pointment necessary to testify his burial to be
at hand. As for the cost bestowed upon the
Popish Sacrament; suppose it were the same
body of Christ, yet having no manner of use
of such things, nor he requiring any such thing
to be bestowed on it, were lost, and might be
nmch better employed on the poor ; whom
from this time forward, he commandeth to be
fed, clothed, harboured in his stead For he
shall not say, whatsoever ye bestowed upon
the Sacrament, Altars, Churches, &c. But,
whatsoever ye did to any of these little ones,
ye did it to me. On Churches whatsoever is
more than for convenience and comeliness,
were better bestowed on the poor that need it.

10. The work which the woman did by spe-
cial instinct of God's Spirit, was a good work,
but not meritorious. As for the superstitious
works of them that beautify idolatry with their
riches, is neither good, nor meritorious. That
which Ambrose did, the Popish Church will
not do : for he brake the vessels used in the
mysteries, to redeem the captives, aiid saith,
"The Church hath gold, not to keep it, but to
give it out, and to help in necessities. What
need we. to keep that which helpeth nothing ?"
Yet with Papists, gay and precious shows
help much to devotioiii. Yet Ambrose saith
further in the person of Christ. " The sacra-
ments require no gold, neither do they please
me in gold which are not bought with gold ;
the ornament of sacraments, is the redemption
of captives." If the Papists break their cha-
lices, it shall be ratlier to maintain war asrainst
the professors of the Gospel, than to redeem
Christian captives out of the hands of the
Turks and miscreants. Where you say the
poor were best relieved, when most was be-
stowed on Churches, it is untrue. God's name
be praised, the poor that be impotent indeed,
have bt'tter provision for them in such places
as the Gospel is received, than ever they had
in Popery ; as the Hospitals erected for the

orphans, widows, aged, and diseased, are a
plentiful testimony.

11. This vain new-found gloss, is confuted
by Augustin's authority, upon the same word,
John li. Tract 50. " He spake of the presence
of his body ; for according to Ms majesty, ac-
cording to his unspeakable and invisible grace,
it is fulfilled which he said, I am with you al-
ways unto the end of the world. But accord-
ing to the flesh which the Word took upon him,
according to that he was born of the virgin,
according to that he was apprehended of the
Jews, that he was nailed to the tree, that he
was taken down from the cross, that he was
wrapped in linen clothes, that he was laid
in the sepulchre, that he was manifested in
his resurrection, you shall not alwaj's have
me with you. VVhy so? For he was con-
versant wuh his disciples forty days, accord-
ing to the presence of his body, and they
waiting on him by seeing, not by following,
he ascended into heaven, and he is not here :
for there he sitteth at the right hand of the
Father. And he is here, for he departed
not in the presence of his Majesty. According
to the presence of his Majesty we have Christ
always : according to the presence of his flesh,
he said rightly to hi? Disciples, But me you
shall not have always," Hierom upon this place
saith ; "Methinketh he speaketh of his corporal
presence." Bede also upon this place writeth ;
" He saith he will not always tarry with his
Apostles in presence of his body, whom lie
never left in power of his divinity." And upon
John 12. he saith ; " Christ should remain with
them but a short time corporally," The an-
cient fathers understood this, not of the man-
ner of his presence, visible or invisible, but of
the presence of his body indeed, neither ever
heard they of that fantastical e.xposition.

13. The good works of Saints may be re-
corded and set forth in the Church to the ho-
nour of God, without their holydays and com-
memorations. For Christ instituted no holy-
day of Marv Magdalen, nor any such matter,
as the Popish commemorations are, nor com-
manded any image of her fact to be made, but
a memory bv preaching the gospel.

20. That he sat down with the twelve, it fol-
loweth not, that only the twelve were present
at the Paschal lamb, but that all the twelve
were present: yea by the institution of the
Sacrament of the Paschal lamb, where it is
commanded that none of it be reserved, it is
manifest that there were more of his Disciples
present, beside the twelve. For thirteen per-
sons could noteat a lamb of a year old, and
not bring satisfied with that, have other meat
to make up their supper, as it is plain by dip-
ping th(i sop in the platter, that there was other
meat than the roasted lamb, which had no
sauce or broth, but herbs. Therefore, all this
fantasy of the new sacrifice, and transmutation
of bread and wine, into his body and blood,
with the order of Priesthood there given them,
this foundation of only twelve present, being
overthrown fallith to the ground. And where
you say, the order of priesthood was given
them at this Supper,other of your fellows think

MATTHEW.

not, till after his resurrection, John 20. 21.
And there you hold that they were not full
Priests imtil then.

20. Here are many words of the institution
of a sacrifice, continuance of Christ's Pri^st-
hood in the oblation of the same, a new deiith
of Christ in the Sacrament, concomitance, &c.
but no argument out of the te.xt, no authority
of other places of Scripture, no testimony out
of the ancient Fathers alleged for them : yet
are we condemned of ignorance, not to under-
stand nor to know the Scriptures, nor the
power of God. Yet we be not so dull witted,
out we understand what you mean by your sa-
crifice, transubstantiation, concomitance, and
other such profane novelties and vanities of
voices, whicn the Scripture knoweth not, nor
you are able to show one iota of the Scripture
for them. But let us consider the parts of this
note. You say here is instituted both a sa-
crifice and a Sacrament, though the Scriptures
give neither of those names to this action. As
though our contention were for the name,
rather than for the thing itself. The one you
say we accept in a sort, the other we utterly
deny, witlioutall reason or religion. The name
of fc?acrament, because it sigmfieth that which
this action is made by Christ, as we find in the I
Scripture, namely a holy sign, we accept with |
good reason and religion, and in such sort as
me ancient fathers of the Latin Church, from
whose tongue, this name of Sacrament is bor-
rowed dicf acknowledge this action to be a
Sacrament. In such sort as the ancient fathers
did call this action a sacrifice hy a Metonyrny,
unproperly, because it is a memory of the only
sacrifice of Christ's death and by Si/necdoche,
because the sacrifice of praise and tliank.«giv-
ing is offered to God for the redemption ofllie
world in the celebration of this action. In this
sort, we do not utterly deny the term of sa-
crifice. But in such sort as the Papists take
it to be a sacrifice propitiatory, wherein the
natural body and blood of Christ, are offered to
God the Father by the priest in his mass, for the
sins of the quick and the dead, howsoever the
matter in compass of strange words and phra-
ses be shrouded, to hide the horrible blasphe-
my therein contained, wc utterly deny the
name of sacrifice, because itd suili thing was
instituted by Christ, but it is manifestly contra-
ry to the Scriptures. And this I think is good
reason and religion, to deny that which i.s not,
and is feigned to be, to the derogation of the
glory of oirr redemption, by the only sacrifice
of Christ. Thus much for the name : now for
the thing. You say it was instituted (or the
continuance of the external office of Christ's
external Priesthood according to the order of
Melchisedec. This is a false surmised end :
for the continuance of Christ's Priesthood, is
only in his own person, and passeth not from
him, as the Apostle saith atrapaSaToi' cx^t, &c.
He hath a Priesthood that passeth not by suc-
cession, wherefore, he is able for ever to save
those that come unto God by him, always liv-
ing, that he may make intercession for them,
Heb. 1. 24, 25. This is a continuance of his
Priesthood, according to the order of Mel-

chisedec. As for that profane novelty, of the
external ofiiceoiC'hrist's Priesthood, because
the Scripture teache;h it not, it is to be hissea
out of the Church of Christ. The Apostle
in the chapter befere named, referrmg to
Christ, whatsoever of Melchisedec pertamed
toChristj makcili mention of no such external
ofBcc. Beside that, this feigned contiiiuance,
of the external ofiice of Priesthood, is con-
trary to the Scripture. Which teacheth, that
the Priesthood, atti r the order of Melchisedec,
is proper only to Christ, who is the eternal Son
of God, without latlier in respect of his man-
hood, without mother in respect of his God-
head, having neither begiruiing of his days,
nor end of lite, which can agree, to none but to
our Saviour Christ, Hvh. 1. 3. Therefore your
Popish priesthood, challenging the continuance
of Christ's external office of Priesthood after
the order of Melchisedec, is a horrible blas-

ghemv against the eternal Priesthood of the
on of God. Further you say, " It is a sacri-
fice, in that it is ordained to continue the me-
mory of Christ's death and oblation upon the
Cross." So indeed the Fathers do figuratively
and unproperly call it. And this were tole-
rable, if you would proceed no further. But you
add, " that it is a sacrifice, to continue the ap-
plication of the general virtue of Christ's death
to our particular necessities by consecrating,"
&,c. Whereby you mean transubstantiation
of the elements, uito the natural body and
blood of Christ. But the Scripture teacheth us,
that the Holy Ghost, through faith, applieth
the benefits of Christ's death unto us for onr
redemption and salvation, and not the Priest
by his Mass, Rom. 8. 2. Gal. 3. 13. 4. Where
you say, moreover, that the " wine is consecra-
ted uito his blood apart, as shed out of his_
body,"&c. vou overthrow your own position of
the unbloody sacrifice, which vou say, you
offer without shedding of blood. Again you
say, " in this mystical and unspeakable manner,
he would have the Church to oflcr and sacri-
fice him daily." But Christ never gave out
any word, whereby you might gniher that he
would such a thing. Beside, the Scripture is
plain, he would not any such sacrifice of him-
self, to be offered by others, which did not
oftentimes offer himself, for then he should
have died often, but once for all, and found by
that one oblation, eternal redemption, and made
perfect for ever those that are sanctified, Heb. 9.
12. and 25 and cap. 10. 14. Therefore he need-
efh not to be offered by any oth.er, And where
vou say, that in mysterv ami Sacrament he
dieth, It is contrary t" ilie Srrr|i:iire, which
snith, he dieth no more. Runi. 0. '.). lor seeing,
for Christ's presence m iii>'stery and Sacra-
ment, }-ou admit no fi^'ure, I cannot but un-
derstand a horrible mystery of Christ's daily
dying in your Sacrifice of the Mass. But if
you sfly the dying in Sacrament is figm-ative,
it will follow, that the iiresence in sacrament
is ;dso figurative. And touching your high
point of concomitance, which you say we un-
derstand not, where you said, the wine is " con-
secrated into his blood apart, as shed out of
his body, &c. which was the condition of hia

76

MATTHEW.

ferson, as he was in sacrifice and oblation:"
demand of you, whether the blood that was
shed out of the body of Christ upon the Cross,
was by conconiitance, his wiiole body and
soul, niiuihood and God ? if it were not, why
then in your sacrifice is that in the cup, by
concomitance, not only the blood, but also the
body of Christ, his soul, manhood, and God-
head ?

When you come to the Sacrament, as a mat-
ter of small moment, in comparison of the
Sacrifice, you knit it up in two lines, not ex-
pressing what it is in deed, but affirming of
It, that m deed it doth not. For not the Sacra-
ment, " but the thing or matter of the Sacra-
ment," as Augustin calleth it, which is the
body and blood of Christ, feedeth our souls.
This Sacrament therefore is a holy sign, mid
seal of our spiritual nourishment imto eternal
life, by the very body and blood of Christ,
which is the spiritual matter, represented by
this sign, and who giveth grace, which is not re-
ceived of any, but unto eternal life. Augustin
in John, Tr. 2G. Where you add the condition
of receiving it worthily, it is contrary to your
own principle, that Sacraments, of the work
wrouglit, do give grace, so the receiver doth
not withstand. But there is more required of
him that shall receive worthily than not to
withstand.

25. Here is wrangling about words, to no pur-
pose, where the one Evangelist saith, he bless-
ed, the other saith, he gave thanks. Yea, the
same Evangelist saith, of the one part of the
Sacrament, he blessed, of the other part, he
gave thanks : therefore to bless and to give
thanks, in this place, is all one : and seeuig
thanksgiving is not referred to the bread, no
more is blcbsing. For if the Evangelists had
meant to refer it to the bread, they would have
added an accusative case, as Luke 9. Whr^t
then? do we mean none other blessing or
giving of thanks, than we do in sayirig grace
at our ordinary refections? Yes verily. We
mean solemn blessing, which is praise and
thanksgiving, by which the creatures are pre-
pared \o this holy action, as Oecumenius wri-
teth: agreeable with the saying of the Apostle
Paul, and of the ancient Fathers Justin, Ire-
neus, Cyprian, not meaning the whole con-
secrating to consist in this blessing or tlianks-

fiving, but a part only ; nor as you say, in that
lessing, witii the wordsfollowing» which you
understand to be none but these, "This is
my body:" but in the whole action, according
to Christ's institution: whereunto are required,
taking, eating, drinking, showing of the Lord's
death. Theopk. Alexan. Epist. Fuse. 1. But
where you join blessing with the words which
you call of consecration, to make it his IukK.
vou dissent from other elder Papists, \\ hi. Ii
Iiold, that these words only, withoutany bh ss-
ing, but with the Priest's intention, do make
the body of Christ.

26. Kyou be better advised, now to take in
blessing and thanksgiving, I hope you will
shortly consent, to admit eating, drinking, and
showing of our Lord's death, to be parts of the
consecration.

I Ambrose, whom you cite, speaketh of tbe
I Sacrament which is received. " This Sacra-
ment which thou receivest, is made by the
word of Christ. And bv these Sacraments,
Christ feedeth his Church, by which the sub-
stance of the soul is strengthened."

Augustin also, Ep. 59. saith, " Prayers are
made, when that which is upon the Table, is
blessed and sanctified, and broken to be dis-
tributed. In the sanctificaiion and preparation
of distribution of this Sacrament, I think the
Apostle commanded prayers properly to be
made. Which thmgs being ordered, and so
worthy a Sacram.ent being participated,thanks-
giving concludeth all." Therefore neither
Ambrose nor Augustin understand yourm.a-
gical kind of consecration, by crossing and
murmuring of words with one breath, within
v.'hichyou conclude your Popish consecration.

26. Damascen, although he lived in a cor-
rupt time, meaneth not Transubstantdation,
which was not invented in his time, but the
spiritual and supernatural change of the ele-
ments in the faithful receiver, into the divine
food of our souls which is the flesh and blood
of Christ, as appeareth first by his comparison,
of the like change of the water in baptism, by
grace of the Holy Ghost, into the laver of re-
generation. He saith, " To the bread and
wine which we are accustomed to eat, he hath
joined his Godhead, and made them his body
and blood, that by things accustomed, and that
are according to nature, we niiiy be conversant
in things which are above nature His body
is truly united to the Godhead, the body which
is of the Holy Virgin. Not that the same body
which was taken up into Heaven,cometh dowi,
but that the same bread and wine are changed
into the body and blood of God. If you require
the manner how it is done, it sufficeth to hear
that it is done by the Holy Ghost, as the Lord,
of the holy mother of God, by the Holy Ghost
made flesh to subsist to himself, and m him-
self." These M^ords declare his meaning to be
of a spiritual and supernatural change, not of a
corporal change of the bread artd wine, where-
unto he saith Christ hath joined his Godhead,
that by eating of bread and drinking of wine,
which -be things accustomed and natural, we
might be acquainted with things supernatural.
But if his words of transnnitation, or changing,
do seem to import a Pojnsji Tratisuhslan-
tiation: Then mark these wi.nis, in wliieh
he useththetermju£roi>'r,,7 wliirii, il ih, i, lie any
Greek word for'Tran.sulistiiiiiati.ui. niiaht sig-
nify the change of being or of sul'st:iuce. Y et
he" taketh it for coniniunication. For e.\-
horting men with earnest affection to come to
th ' Connnunion, he saith; "lyctushe parta-
ker- (.fljiat divine lire coal, that llic tire of (he
(1( sire, whi'his iiius, takiiiuliringofthat coal,
111 IV huni .ip (inr sins, and lighten our hearts,
and tlial li\- iiaiiiei|i:iiion of the divine fire, we
may be lir. .! ami ili Itied." No man doubteth,
but this whcile spi ( (il is figurative : and so is
the rest, ("ypriau's words are these, "This
bread which our Lord did reach unto his dis-
ciples, being changed not in shape, but in na-
ture, by almighty power of tiie word, is made

MATTHEW.

77

flesh : mid as in the person of Christ, the hu-
manity was seen, and the divinity w;is hidden,
so the divine essence hath uns]M;ik,-il)ly intiised
itself in.to the visible Sacramciii, ilmi ili votion
might be nnto religion about ilir S;urMnient,
and a more sincere access unto the truth,\vhose
body the Sacraments are, might be open unto
the participation of the spirit.'" This author,
by change in nature, nji aneth not change of
substance, but of the qualities or properties of
natural bread, whose nature is to feed the
body, whereas this bread is made to nourish
the soul. Therefore he saith, " That which
meat is to the flesh, faith is to the soul : that
meat is to the body, the word is to the spirit.
Therefore theeati'iiij ot tins llrsli, is a certain
earnest affection am! d. Mir tu, outinue in him.
When we do these ilmij^s. wi prepare not our
teeth to bite, but with sincere faith we break
and divide this holy bread." The undoubted
Cyprian, for the author of this work is uncer-
tain, in his Epistle ad M<ii:n<im, lib. l.Ep.Q.ex-
pressly calleth the Lord's lni.ly bread moulded
together of many ynuiis, aini his blood wine,
which is pressed out oi' cliisk-rs of grapes.
Lib. 2.Ep. 3. C'a^cfVw, he saith, '"The blood of
Christ is na water, but wine." These words
are plain against Transubstantiation.

Neither dotli Ambrose, by the change which
is wrought ui the Sacrament by the words of
Christ, mean the Popish pretended change :
for of the bread and the whie, when they are
consecrated by the word of God, he saith :
" If there were such force in the word of our
Lord Jesus, that those things began to be,
which were not, how much more effectual in
working is it, that they may be still vvliich they
were, and also be changed into another thing."
An example hereof lir L!i\(tli in every Chris-
tian man: "Thouiliys' !i wast, liut thou wast
an old creature, but aliri th-:i \v;.st consecra-
ted, thou begannest lu he a new creature."
Here the change is manifest, not in substance,
but in i^uality. And even in the chapter by you
cited, his words are evident to declare, that he
speaketh of no Transubstantiation. For after
he hath said, that our Lord .Tcsus, contrary to
the order of nature, was bom of a Virgin, he
addeth: "It was the true flesh of Christ thai
was crucified, that was hurled : therefore this
is truly a Sacrament of that flesh. Our Lord
Jesus crieth out: Tlii« isuiy bo.ly : before the
blessing of the li(M\riiI\- \\(.r;ls it is called
another kind : after . m- ( i m m, the body of
Christ is signified, lie iniii -- ii saith, it is his
blood: betiorc consecration, it i,- railed another
thing: after consecration, it is uamed Mood."
Also, by the same argument, of the superna-
tural generation of Christ by the Holy Ghost
of the Virgin Mary, he proveth the truth of
regeneration, where there is no change of sub-
stance, but in qualities and conditions. There-
fore in the one Sacrament he meaneth no more
Transubstantiation, than in the other. Raba-
nux Mouths ile instil. Cle.r. lib. I. cap. 31.

2fi. The te.\t is plain, he said, " This is my ho-
ly. This is mv blood," to declare, that he gave
o the faith of the worthy receivenhis verv body
ind blood, by those outward elements of bread

and wine, which are figures and signs of his
body and blood. And therefore, though he
said not, " This is a figure or sign of my body
and blood :" yet he said in the same sense,
"This Cup is the New Testament in my
blood." By which form of speech, he declared,
that the visible element is a sign or seal of the
New Testament estabhshed in his blood, shed
on the Cross, and not converted or turned into
his blood. For his natural blood is not the
New Testament in his blood, neither is the Cup
projjerly, but figuratively, the New Testament.
Wherefore itremainetli, that it is a Sacrament,
that is, a holv sign and seal of the New Tes-
tament, confirmed by the death and blood-
shedding of Christ. And so the ancient Fa-
thers mean, when they call the bread a figure
or sign of his body, and not the outward forms
or accidents of bread, separated from 'he sub-
stance of bread, for of that monster they never
heard. Tertullian against Marcion, which
denied Christ to have atrue body, writeth thus,
" The bread which he took and distributed to
his disciples, he made his body, saying, This
is m\ body, that is, a figure of my body, now
it ha'd not been a figure, except he had had a
true body. For a void thing, which is a fantasy,
could not have a figure. Or if he feigned the
bread to be his body, because he lacked a true
body, he ought to have delivered the bread for
us. It would have made- for Marcion's vani-
ty, that the bread should have been crucified."
These words of Tertullian declare, that he
meaneth the bread to be a figure of Christ's
true body, and not the accidents of bread. For
if this fantasy of Transubstantiation, had been
thought of in those days, Marcion would have
taken hold of tlie abolishing of the substance
of bread, to prove thebody of Christ to be only
in form or show, and not in deed, as the bread
which is turned into it is. He might have con-
firmed his heresy, that the world was not crea-
ted by God, the Father of our Lord .Tesus
Christ, seeing he did away the creature of
bread, to make it his body. Tertullian Lib. 5
saith "By the Sacrament of the Bread and the
Cup now in the Gospel, we have proved the
truth of our Lord's body and blood, against
the fantasrn of Marrion." AuL'usfin saith:
" For oi' tl,,-! it is uritlen, tlial the blood of a
l'e;.-i i. the soul of it, besidi' that I Said, thatit
per. ^111, .ill iini fo.iiie, what beeometh of the
soul ola he.ist, 1 iiia\- also interpret that precept
ina siLiii. for our Lord doubted not to say. This
isnivlHidv, when he L'ave the sisnofhisbody."
Cont. Adiiiianl. cap. 12. The blood of a beast
is a sign of the soul, or life thereof, so is the
bread a sign of the body of Christ. What
place is here for accidents of bread, to be call-
ed the sign of his body? except \-ou will sny,
the accidents of blood were forbidden in the
Law,and not the blood uselt'. Butblood itself,
as a sign of the life ol'ili.' heist, was forbidden
to be eaten, as hr^ ad i- L:i\'eii to be eaten, as
a signofChrist. ( liher- aneient Fathersare also
in plain words directly a L'ainst Transubstan-
tiation, as Chrysostom, in Epist. nd Ccp.snrinm.
Tlieodoret, Dial. 2 Gelasius Bishop of Rome
contra Eutychen All these in plain words af-

73

?,:attiiew.

firm, the substance of bread and wine to remuin
after consecration.

23. The blood of Christ was not mystically
shed in the Sacrament, but as it is mystically
present. The Apostles and Evangelists using
the present tense for the future, do signify,
that the passion of Christ was even at hand.
And therefore your vulgar Interpreter, ac-
cording to the sense, hath truly translated
the word, bv the future tense. For it is not
only said, that his blood is shed, but it is
added, for many, unto remission of sins, and
his body is broken, which was not but on the
Cross. For if the blood of Christ was shed
for the remission of the sins of the world in
the Sacrament, the passion of Christ was need-
less : and so to establish your blasphemous
sacrifice of the Mass, you make void and frus-
trate the most glorious and only sacrifice,
propitiatory for sins, offered by our Saviour
Christ upon the Cross. De remiss, pec. Lib. 1.
cap. 5.

29. Vain shifts a^inst the plain truth of the
te.\t, and the evident words thereof. The
demonstrative pronoun this, declareth, that
he spake of the wine in his hand. And so the
ancient fathers have always taken it. Cle-
mens Ale.xandrinus saith : " That it was wine
which was blessed, he showeth a^ain, saying
to his disciples, I will not drink ofthe fruit of
this vine." Fcedagog. I. 2. cap. 2. Cyprian
upon these words of the fruit of the vine,
which he calleth the creature of the vine, in-
ferreth : " In which part we find, that the cup
which our Lord offered, was nii.xt, and that it
was wine which he called his blood." Ep.
65. CcBcilio. Chrysostom also upon the same
text, saith: "He meant to pull up by the roots
a certain pernicious heresy, ot them which
use water m the mysteries, so that he showed,
that when he delivered this mystery, he de-
livered wine, and now after his resurrection,
in the bare table of the mystery, he used
wine. He saith, of tlie fruit ot the vine,
which truly bringeth forth wine, and not wa-
ter." Mattlt. Horn. 83. Seeing Christ there-
fore delivered wine, as the text and the fea-
thers say, your three causes are vain. For
the Sacrament is called bread and wine, be-
cause it is so indeed, although it be also called
the body and blood of Christ, as it is indeed,
after a spiritual manner, to the worthy re-
ceiver. But to examine your causes a little ;
you say, "Paul nameth it bread, because it
was so before, as Eve is called Adam's bone."
But Eve was not called Adam's bone abso-
lutely, but bone of his bones, and flesh of his
flesh. And that she was indeed, at that pre-
sent, in respect of her body, for I suppose you
will not say, her soul was made of Ailam's
bone. Likewise in your second exampb" :
Aaron's rod devoured their rods ; Moses call-
eth it Aaron's rod, tint it was when he wrote,
namely a rod, and the Sorcerers' rods were
not true Serpents, but in show. -Augustin
saith of Aaron's rod. " The thing was called
by th:it name, from whi-ncc it was turned, and
into which it was returned again, therefore it
ought to be called that which it was principal-

: ly." Quasi, sup. Exod. lib. 2. Qucest. 21. Your
third example of water turned into wine, is
most impertinent: for there it is expressed,
both what it was before the turning, and what
it was after. Your second forged cause, " for
that some things are called as they appear,
and not as they are, as Angels are called
men," is also unlike your matter, for the
Angels that appeared, were not fantastical
shows or accidents, but they appeared in
very bodies, as of men, which they assumed
for the time, as it is plain by the text. Your
third cause is also vain: "that the Sacra-
ments should be called bread and wine, be-
cause Christ IS the true bread and wine, feed-
ing us in body and soul unto eternal life :" for
Paul nameth it bread, in them which eat it
unworthily, to their condemnation.

41. Watching unto prayer is commended in
this place ; and in many other of the Scrip-
ture. And therefore in the Primitive Church
they had set times of watching ui prayer.
But your Vigils, that is, holy day eves, and
nocturnes, that is a certain task of Psalms,
and other prayers, are rather mockeries of
watches and prayers, than either that which
Christ willed his disciples to do, or the Primi-
tive Church used : although you say your re-
ligious persons use them still.

75. li you allege this for the Rock of the
Church, there hath been enough said upon
the 16th Chapter. If for washing away his sins,
to insinuate that his tears were a satisfaction
of them : the same Ambrose saith again in
Luc. cap. 22. " I read his tears I read not his
satisfaction."

Chapter 27.

24. They that execute godly laws, against
P9pish traitors and heretics, be in no danger
of Pilate's condemnation.

40. You must first prove, that Christ is as
verily present in your popish singing cake, as
he was present on the cross, and had by many
arguments approved himself to be the' son of
God, or else your comparison is vain and
ridiculous.

46. Calvin blasphemeth not, but honoureth
our Saviour Christ, when he saith that he suf-
fered in soul the wrath of God due for ths
sins of the world : which also he began to suf-
fer in the garden, when he felt no torment of
body, but yet was in such an extreme agony,
that his body did sweat drops of blood, which
was not fear of bodily pain or death only, for
then he had been of greater infirmity than
many of his servants, which through faith in
him, have rejoiced in both. Therefore it was
the burthen of sin, which he bare, and the
curse of God due unto sin, which he took
iil)on him, to deliver us from sin, and the pun-
ishment thereof, and not only the bodily pain
of death, that miforced him that was God, to
complain that he was forsaken of God. As
for the triumph over hell n;ained by his death,
Calvin doth not deny, and what by Scripture
vou can prove, of the descent of his soul into
he 11 after his death, it shall be yielded unto
you.

MATTHEW.

;>y. The honour done to Christ's dead body,
was no doubt grateful, ns a token of their
faith and love towards him, but meritorious
you cannot prove it. Hierom spcakelli not
of the laying of the Sacrament on llic altar in
the corporal: for there \yas no such laying
and wrapping of it in Hieroni's time. But
he speaketlf of a spiritual understanding,
which afterwards he e.xpresseth when he
saith, " He wrappeth Jesus in a cle;ui sindpn,
which shall receive him in a pure mind." Of
the ministration of the Lord's Supper ho snith,
"None is rn-hn- than In- wlii.li ■anicil, il, ■
Lord's body in a w„-k, ,■ hn^kn, a.-.,! h,^ I.I.hhI
in a glass." Am! it it br SiU c- 1( I's ronsi.fi-
tion as you sa\-, that lliu corporal when oii our
Lord's body lieth, must be pure linen: why
do you lay it upon a gilt pattern, and carry
his olood, which by concomitance you wot is
his body also, in a gilt chalice ? Y ou have a
certain poke for reservation: whether you
call it corporal, or corpora.x, lined indeed with
linen, but the outside is silk, gold, silver, and
pearls, &.C. How doth that, ;ii;d even yom-
Pi.x and Canopy, ngrc- with Silvester's con-
stitution ? I would also have marvelled, why
j'ou lay the body of Christ, as it was buried,
but that you told us before, thaf he dieth in
mystery and Sacrament, and therefore belike

he must bo wrapped in the corporal and
buried. But the decree is as truly Silvester's,
as it is true that the same tiulhors allirm, that
Constantine was baptized by him tiller he was
cletmsed of a leprosy: which the tuuient his-
tories prove to be false, Eum-h. in vita Conslan-
liiu; lib. 4. who was present at his baptism in
Nicomedia, as scemeth by history, tripartit.
lib. 3. cap. IZ.

Chapter 28.

1. The cause of the women's coming, is
expressi'd in the te.\t, to finish the office of
sm!i Mill li'iviul, which they intended, ;md were
iii:errii]ited by the Sabbath. Their desert the
SL-ii|iiui'e doth never make craise of God's
tree git'i. The visitation of the Sepulchre in
Hierom's time, was not for merit, as merit is
accounted <A' Papists, but by sight of the
place, to stir up tlieir minds to the consideration
of the benefits of Christ's death, burial, and re-
surrection, as the place you cite out of Hierom
doth testify,little favourinu; popish superstition.

20. An impudent slander. We neither say
nor think, that the Church hath failed many
hundred years till Luther and Calvin : but we
do constandy beheve, that it hath always con-
tinued, and always shall continue, to the end
of the world

ANSWER TO THE ARGUMENT OF iMARK'S GOSPEL.

The book that Philo did write, is of a sect
of Jews, not Christians, such as Josephus de-
scribeth the Esses. And Hieronym confess-
eth, that he writeth it as in praise of his own
nation. In Mar. Who also saith, the life of
all Christians, at that time, was such as Monks
in his time endeavoured to be, so that they
had no special order of Monks in that time,
except all Christians were Monks. Epipha-
nius saith, this book of Philo, was intituled,
irti iciaatuyv, which name, though he labour to
draw to Christians, by his conjectures, as
though it were derived of Jesse, David's father,
or ofJesus, before the name of Christians was
published from Antiochia ; yet is it most like
that Philo meant the same, whom .losephus
calleth Essenes, and even thu description of
them, which Eusebius transcribefh out of Phi-
lo, though he would draw it to Christians, is
plain enough for that sect of the Jews, and
unlike to the profession of Cliristi ins, except
in certain ceremonies, of praying, fasting, and
such like, which the Jews and especially the
sect of the Essenes, observed. "For they had
(saith he) the written books of men of old
time, which being Actors of their sect, left
them many monuments of the form of alle-
gorical interpretations." Which though Eu-
sebius do understand of the writings of the
Apostles and Evangelists- yet it is certain,
that the Apostles and the Evangelists, being
many then living, or not longr before that time
when Philo did write, could not be called by

him T^a\jioi avSpis, men of ancient tune
Therefore as Epiphanius and Hierom saith,
they were common Christians of that time,
or else as it is most like, a sect of Jewish
Essenes, somewhat like indeed to Popish
Cloisters.

The See of Alexandria, by the Council of
Nice, without any respect of Mark sent thithtr
by Peter, was judged equal to the See ot
Rome. For if they had had respect to Peter,
they would have preferred the See of Antioch
where Peter himself sat, rather than Alexan-
dria, where Mark sent by Peter, did sit.
The fixt Canon is plain. They decree, " that
the ancient custom be observed, that the Bi-
shop ot Alexandria, have the oversight of the
churches of E^ypt, Libya, and Pentapqlis, be-
cause the Bishop of Rome hath the like au-
thority of the churches near the city," which
RufTlnus called Suburbicarias li. 1. c. 6. In-
deed Leo of Rome, could not brook the de-
cree of the general Council of Chalcedon, by
which the Bishop of Constantinople was not
only preferred before the bishop of Alexandria,
but also made equal with the bishop of Rome,
and therefore writeth to Anatolius Bishop of
Consttmtinople, to dissuade him, as also to
Marcian the Emperor, and to Pulcheria the
Empress, to have the decree staid, but for all
his gainsaying and labour against it, the Coim-
cil aecreed it. For in matters of discipline
and government of the Church, the fathers of
Chalcedon knew, they had as great authority

80

MARK.

as the fathers of Nice. Or as the fathers of,
Constantinople the first, where the like decree
was made without any interruption or contra-
diction of the Romish See, which now in the
time of Leo had gotten great stomach, and
therefore could not away with it. No marvel
then, if Gregory, coming after Leo, did not
well allow it. Yet lib. 5. ep. 60. he is content,
that m as much as Mark was sent to Alexan-
dria by Peter, he himself being Bishop of
Rome, should seem " to have authority oyer
the seat ot the disciple, for the master's sake,
and the Bishop of Alexandria should have au- 1
thority over the seat of the master," that was I
Rome, "for the disciple's sake." This was |
greater modesty, than any of his successors j
would ever show. In the other Epistle, you
quote Uh. 6. ep. 37. He ackiiowledgetli three I

Sees of Peter, all equal in Principality, Anti
och, Rome, and Alexandria. And whereas
Eulogius of Alexandria, had ascribed as much
to himself, as sitting in Peter Chair even by
Gregory's confession, as he did unto Grego-
ry: he answereth in these words, "And
^yhereas special honour by no metms doth de-
light me, yet I rejoiced greatly that you gave
unto yourself, the same that you bestowed
upon me." Thus was Gregory a more fellow-
like bishop than those that came after him,
which can abide no man to sit in Peter s chair,
but themselves, no man to have principality
of dignity, or special honour, but themselves
Thus while you will needs bring in the digni-
ty of Peter's discmle for his sake, unawares
you have given Peter's chair of Rome a
mate.

THE ANSWER TO THE ANNOTATIONS ON MARK'S GOSPEL.

Chapter 1.

4. Forgiveness of sins is only in Christ:
yet was the baptism of John, a true seal of
forgiveness of sins by Christ, as the baptism
ol Christ's disciples was. The preparative to
Christ's Sacrament, by which sins were indeed to
be remitted, be your own words, and none of
Augustin's : who was indeed deceived, be-
cause he supposed, that some were baptized
again by Paul, which had received John's
baptism, which the text rightly translated,
doth not say : yet, he concludeth the matter
in these words : " Yet lest any man should
contend, that even in the baptism of John,
sins were forgiven, after some larger sanctifi-
cation to be given by the baptism of Christ,
unto those whom Paul commanded to be bap-
tized again, I do not greatly strive."

5. Yo are never able to prove, that Christ
did institute any sacrament of penance. —
John, by his doctrine and baptism, which was
the seal thereoti prepared a way to Christ,
but not to the baptism of Christ, for he
preached not his own baptism, but the wash-
ing away of our sins, by Christ: therefore,
he, also, was a mmister of the baptism of
Christ.

5. If he heard a particular confession of
sins, of so many thousands as he baptized, he
needed to have exercised his office more
years than he did months.

8. Ciirist baptized none wiih water, John 4.
2. Notwithstanding, the baptism vyith water
by his ministers, is necessary, if it maybe
had according to Christ's institution ; neither
doth Calvin teach otherwise. But if it cannot
be had in thnm that are prevented by death,
the lack of water shall not deprive God's
children of their inheritance. Ambrose de
obitu Valentin. Imper. doubteth not of the sal-
vation of the Emperor, wliich was slain be-
fore he w;is i)apii/.ed. "But 1 have heard,"
said he, "that you are grieved, because he
received not the sacrament of baptism. Tell
me, what other thing is there in us, but a
will, but a request ? The just, by what death

soever he be prevented, his soul shall be in
rest." And the example of Martyrs, which
were shiin before ihey were baptized, who, if
thtybe u-aslifd in llidrown blood, this man's will
hath viislitil /inn. And the text of John 3,
maketh no nmrc for the necessity of water,
than the like John 6, for giving the Connnu-
nion to infants, " Except ye eat the flesh of
the Son of Man," &.c.

12. Blasphemy : Christ was free from sin,
and, therefore, needed no repentance. But if
to solve the matter you say, that doing pe-
nance is nothing but fasting, and such exer-
cises of an austere and straight life, then
with you there may be doing of penance
without repentarice, and sorrow for sins.
And so your doing of penance, is not that
jUTavoia, changing of the mind, whereunto
John and Christ exhorted. Mattheiv 3,4.

15. No Christian man doth preach faith
only, without repentance, or void of good
works, though they preach, that faith without
works doth justify

Chapter 2.

5. Seeing sickness cometh for sin, men in
sickness ought first to repent of their sins.
For the sacraments without repentance, do
nothing avail, in them that be of years of dis-
cretion. But when they are truly penitent of
their sins, to confirm their faith in the pro-
inises of God concerning the remission of
sins, they may desire the sacrament of the
Lord's supper: other sacraments, for men
baptized, the Church of God doth not ac-
knowledge.

10. The Son of Man did forgive sins pro-
perly, as he was God ; his Apostie, by assur-
ing men of God's forgiveness, as God's minis-
ters, did also forgive sin.<;. Matt. 9.

10. God only |i):i.riv(ih sins absolutely and
properly : his iiiiiii-icrs follow the sentence of
God's word, in binding and loosing, remitting
and retaininj^ oi' sins, or else they lose their
labour. And though their sentence be given
before the day of judgment ; yet it is accord-

MARK.

ing to the sentence that God had before them,
gave in his holy word, by which they know
who is to be bound, and wlio to be loosed.
Hierom. in Mat. 16, Mat. 9.

CuAPTF.a .3,

10. Christ did heal them that touched him
by faith ; otherwise only touching of him, or
his garments, was no benefit to any that were
void of faith, Aiiibr. in Luke, lib. 6. c. 8. .ludiis
kissed him, the soldiers stripped hmi, tlie
high Priest's servants smote him, the people
thronged and pressed him. But they touched
him, saith Bede who received .his faitii and
love in a true heart. Mark lib. 1. c. 3.

12. Of them that preach the truth, we may
hear the sermons ; and if their prayers bo

food, we may be partakers of their prayers,
or, why should we judge them heretics that
preach the truth, and pray rightly? If they
be heretics closely to themselves, they hurt
themselves and not us, which communicate
with the truth which they profess openly ;
and not with heresy, which they hold
privily. But if they preach heresy, though
they nreach some truth among, as all here-
tics do; the weak shall do well to forbear
their sermons, ' and all men ought to refuse
communiofi or fellowship in prayers and sa-
craments with thern-

16. Peter is not always named first, for
Paul nameth .Tames before him, Galat. 2 9.
and 1 Cor. 9. 5. he nameth him last of all the
Apostles. And albeit, when the twelve are
named, Peter is named first, it proveth no
greater authority of Peter, than of a foreman
of a jury, who is called first for order sake, yet
hath no power or authority over his fellows.
So was Peter a foundation stone and all the
twelve were the same, as you confess upon
the lith verse of this chapter. Of Peter's pri-
macy. Matt. 16.

33. That the Virgin Mary never sinned,
not so much as venially in all her life, is a
blasphemous heresy against our Saviour
Christ Jesus: Who came to save that was
lost, and had his name for because he shonld
save his people from theirsins, Matt. 1. Who
did not unjustly reprehend her. Luke 2. 49. and
John 2. 4. It is contrary to the Scripture in
many places, " there is no man that sinneth
not," saith Solomon, 2 Reir. 8. 46. "There
is no differenre," saitli Paul, " All have
siiined, and are deprived of the glory of God,
being justified freely by his grace, through the
redemption which is in .fesus Christ." Rom.
3. 23. What were the authority of Augustin,
against these and many such so clear testi-
monies of the Holy Scripture ? But in truth
you do f'alsly ascribe this heretical saying to
Augustin, who hath no such assertion. But
when the Pelagians named a great many holy
men and wotnen, who as they said, sinned
not, and last of all the mother of our Lord and
Saviour, which they said, it was necessary
unto piety, to confess, to be without sin ; Au-
gustin answereth, " except of Virgin Mary, of
whom I will have no questioii, for the honour
of our Lord when we talk of sins. For whence
11

know we that more grace was given to her to
overcome sin of all parts, which obtained to
conceive and to bring forth liiin whotii it is
certain to have had no sin This Virgin then
excepted, if we could have thcni together all
those holy men and women when they lived,
and have asked whether they were without
what think wo they would have answered?"
Ill this speech, wo see, although Augustin will
have no question of her sin, yet he doth not
tiffirm that she never sinned And elsewhere,
he utterly overthrew the ground of this your
heresy, affirmintr that she was conceived in
original sin ; " What is more undefiled, than
that womb of the Virgin, whose flesh although
it came of propagation of sin, yet it
conceived not of the ofi'spring of sin. De.
genes, ad liter, lib. 10. cap. 18. Fidgen. deincam.
and gr. c. C. Procopius. Anselmus lib. 2. Cur.
Deus homo c. 16.

39. That all sins are pardonable, except
the sin aginst the Holy Ghost, we see it plain
by the text ; that any sin shall be forgiven
after death, which is not forgiven in this life,
no logician in Rhemes, can conclude in a true
syllogism, either out oi Mark, or Matt. 12. 32.

Chapter 4.

11. You slander Bede, he saith not so. For
how should heretics be brought to the Church,
if they did not profit by reading and hearing I
How was Augustin when he was a heretic,

j brought to be a Catholic, but by reading and
[ hearing of Ambrose, as he himself confess-
leth? Bede's words are these, "To them
that are without, and come not near to our
Lord's feet, that they may be partakers of
his doctrine, all things are done in parables,
both the warks and the words of our Saviour ;
for neither in those wonders which he
wrought, nor in those secrets which he
preacTied, chey are able to know God, there-
fore they are not meet to attain to remission
of sins, which is to be attained by grace
of this faith." Of these words it is plain,
that Bede spake not of every one that is out
of the Church, but of obstinate despisers of
the truth, which will not become scholars to
our Saviour Christ.

12. We need not fear lest in these speeches
God be made author of sin ; for he with-
draweth his grace from the wicked, and
giveth them over to a reprobate mind, not
as an evil author but as a righteous judge :
and both those sayings are true. They have
shut their eyes that they slionld not see, &c
And to them without, all things are in parables,
that seeing they may see and not see, &,c.
For those that maliciously and obstinately
refuse his grace oflered, (iod will not have
them to see that they may take it. And Christ
revealed the truth to his Disciples, not be-
cause they were worthy, but because through
God's erace they were willing to learn.

31. We hold not, that the Church hath
more and more decayed, or been obscured
sinco the Apostles' time until ours, for we
know it was spread further, and acknowledg-
ed in a greater compas of the earth four or five

MARK.

hundred years after the Apostles' time, than |
it was in the Apostles' age. But that it is j
drawn unto a smaller number since Mahomet
in the East, and the Pope in the West have
seduced great nations, he is wilfully blind,
that will not acknowledge. As for the truth
It was most perfectly known in the Apostles'
times, albeit in matters necessary unto sal-
vation, it was never obscured froni the iaith-
ful members of the true Church of Christ, in
any age.

Chapter 5.
28. When Christ dispenseth the miraculous
gift of healing by touching of his garment, or
his Apostles, or theirnapkins, or their shadow, '
the good Catholic conceiveth hope to be
healed by such means. But since the gift
of miracles is ceased, to look for help or
holiness of such things, it is superstition,
or tempting of God. Chrysostom in that
place quoted, speaketh of the miracles done
in the Primitive Church by the Ap<:>stles, and
other which had the giftof working miracles
in those times. That which Basil saith is
this : He showeth that the death of all the
Saints of God, that is of all true Christians,
is precious in the sight of God, as the Psalmist
saith. And although by the Jewish law, he
that toucheth a dead body, was unclean, and
must wash his garments ; '• Yet now," saith
he, "he that hath touched a martyr's bones,
receiveth a certain participation of sanctitica-
tion, of the grace, that rested in the body :
therefore precious in the sight of the Lord is
the death of his Saints." By touching a mar-
tyr's bones, he meaneth not superstitious
touching, for which you abuse his words, but
such touching as is necessary in them that
bury the Saints, or gather their bones to-
gether for burial, after they be burnt, or other-
wise dispersed by their persecutors. As it
is manifest, by the .lewish pollution by touch-
ing, which was the office of burial, forbidden
to the Priests. And the participation of sanc-
titication which he namcth, is the holy com-
munion or fellowship that Christians have,
with the Saints departed in the Grace of
God, whereof they were partakers in their
life. Whereof they declare themselves to be
partakers, which exercise such offices of
charity, towards the bodies and bones of the
Saints and Martyrs departed. And this is
the right meaning of Basil's words, which
you have perverted both in sense and trans-
lation. For what honour he thought meet to
be given to the martyrs, he testiheth in the
Homily upon the martyr Gordius. Horn. 48.
" It is the most ridiculous thing that can be
when the righteous despised the whole
world, that we should take upon us to set
forth their full commendation, of a few things
which they contemiicd. Therefore a re-
membrance is sulTicient for our perpetual
profit. For they have no need of any in-
crease to their glory ; but a remembrance is
needful for us, that we may imitate or follow
them." In these words Basil declareth, that
all other ways of honouring the martyrs and

Saints departed, than by imitation, are vain
and superfluous. And that a remembrance
for imitation, is sufficient for us to take per-
petual profit by them. As for grace or vir-
tue that is in their bones, to communicate to
them that superstitiously touch them, is far,
both from his words, and from his meaning.

30. While the gift of miracles continued in
the Church, it is true that the grace and
Ibrce of them came from our Saviour. But
that by relics or garments of Saints, Christ
worketh miracles at this day, is more needful
to prove, than to show whence the grace and
force of them doth come. Except you will
avouch all the feigned miracles rehearsed
in your legends, and the books of Saints'
lives to be true : by this argument Christ can
work miracles by relics and garments of
Saints, ergo there is no question to be made,
but all miracles of the legend were as truly
done, as those that be recorded in the
Gospel.

36. You would bear your sottish disciples
the Papists in hand, that we have no bettrr
arguments to prove justification by faith only,
without the works of the law, than these
words of our Saviour, only believe. And
therefore you draw our Saviour's words to
be like a common inconsiderate speech of
ours, when the physician saith, only have a
good heart, where other things are neces-
sary. But although the question of justihca-
tion in this place, be not handled specially
nor directly : yet the words of our Saviour
Christ declare generally, that to receive any
benefit from him, there is required at our
hand nothing else but faith, that we may be
able to receive it. And yet he meaneth not
a dead and solitary faith, but a faith living, and
which is fruitful of good works, yet not by the
works, but by the faith only, his benefit is re-
ceived. Hierom and Beda upon this text, ex-
tend it to justification by faith, as the very ana-
logy from the body to the soul doth lead them.

Chapter 6.

3. Christ was God manifested in the flesh,
both by the Scriptures and his j;lorious works.
But the supposed presence of his body in the
mass-cake, is contrary to the Scriptures, and
the truth of his natural body. If you allege
the words of Christ, Thisismylody, the .lews
had many texts of Scripture, concerning the
eternal generation of Christ, and his glorious
kingdom, which seemed contrary to the in-
firmity and humility of his first coming, yet
were not, being rightly understood. No
more is that text of the presence of his body
after a spiritual manner, to the faith of the
worthy receivers, contrary to those Scrip-
tures, which avouch the truth of his humani-
ty : whereunio the Popish imaginary pre-
sence is contrary, and cannot be reconciled
without fables, and feigned miracles, where
none is, as Autrustin saith, D« triytil. lib. 3. capA.

5. They wanted faith, which is the only in-
strument to receive the benefits of God.

9. Barefoot friars, with their sandals, be not
I so good as apes of the apostles in this their

MARK.

special commission. Neither doth Augustin
speak any thing of them. Their father Fran-
cis, was not born scarce a thousand years af-
ter Augustin.

13. Mark in declaring their commission,
expresseth not that they had power granted
to heal the sick, yet it is manifest, both bv
Matthew, and by that which Mark reporteth
of their practice, that they had commission to
cure the sick. Even so, although the visible
sign of oil is not expressed in rehearsal of
their commission : yet it is to be understood
by their practice, that it was appointed them,
so to use it : and not that they took it up of
themselves, by any general commission. And
so thinketh Euthyniius upon this te.xt.

13. They that have the power granted of
God, as the apostles had, may do as they did ;
but who be they ? or where be they now,
that have the power of working miracles?
But when there was such, these creatures
•were but external tokens of the grace of God,

gion and holiness. As for your pretence of
obedience, and chastisement, is but lying in
hypocrisy, for ihat there is no chastisement
of the body, in change ot the meat. And
those things which ot you are not forbidden,
as wines, spices, fruits, &,c., are more incen-
tive of lust, than common flesh, which you do
forbid. Durand, also, howsoever you would
cloak the matter, saith ilesh is forbidden, and
fish allowed, because God cursed the earth,
but not the waters. Matt. chap. 15.

33. Christ's spittle workeih not miracles,
but Christ by it, or any other thing whatsoe-
ver it pleaseth him, or without any thing, but
by his own word, or will, worketh miracles.
Therefore, we must not imagine any power
or holiness, in ceremonies, or creatures, in-
sensible, to do any thing of themselves, but
when it pleaseth our Saviour Christ, to use
them to such purposes, as in his Sacraments
usually, or in his miracles extraordinarily.

34. The Popish Church doth apishly, and

dispensed by the use of them, they had no , ridiculously, imitate our Saviour Christ, in
miraculous medicinal virtue in them. For ; conjuring out of the devils there, where
none could cure diseases by the same oil that 1 there is none, and abuseth his holy words
the apostk-- occupied, out ihey that had the and actions, to a superstitious purpose. Nei-
same gift of healing that the apostles had, i ther doth Ambrose speak of exorcism used

and faith as the apostles had. Whereas if
the oil had a marvellous medicinal virtue in
it, every one without faith might have done
the same as with a natural salve.

Chapter 7.
7. Precepts of nien be not only such as be
repugnant to God's commandments, but even
such as are beside God's commandments,
wherein any part of reiigion, or the service of
God is placed. As this washing of hands
before meat, and such like of themselves,
are not repugnant to God's commandments,
and may be used for cleanliness, but not for
religion. So the Popish traditions, which
they call the traditions of the Apostles and
Ancients, and precepts of the holy Church,
are either manifestly repugnant to God's
commandments, or else superstitious inven-
tions of men, by which God is worshipped in
vain; and are nothing like to the decrees of
the Council of the Apostles, Acts 15, nor to
the doctrine which Paul delivered. 2 Thess.
2. 15. Notes upon Matt. 15. That our mi-
nistry and ministration are agreeable to the
Scriptures, let the Scriptures bear witness,
yea your own conscience and confession by
silence ; for if any thing could have been al-
leged out of the Scripture against us, it
should not have been spared.

11. Christ speaketh of the Jewish altar.
The Church of Christ hath none such ; there-
fore, it is sin to give to the idolatrous altar of
popery. But to the maintenance of God's re-
ligion, it is not forbidden to give, so we ne-
glect not under that pretence, other necessary
duties commanded by God.

15. The Church of Christ forbiddeth not
meats for religion's sake ; but Antichrist at-
tending to Iving spirits, and the doctrine of
devils, forbiddeth meats and marriages for
religion, and in the abstinence placeth reli-

he ministration of baptism, although he
name a ceremony needless, and not used of
you Papists, namely, the touching of the ears
of him that was baptized, to signify that his
ears should be open to hear the doctrine of
the priest : and- of his nostrils, that he might
receive the good savour ot eternal piety.
"But the mouth," saith he," the Bishop touch-
eth not ;" adding a reason why they followed
not Christ in touching the mouth, as well as
the ears. But that they used spittle, or the
Syrian word, Ephjiliata, Ambrose saith not.
They had, in that time, many superfluous and
burdenous ceremonies of man's presumption,
about baptism, and other rites, whereof Au-
gustin complained, and wished that they
might be abolished. Epist. 118, Januario.

Chapter 8.

7. That Christ by his blessing multiplied
the loaves and fishes, it is ahvays acknow-
ledged of us. But that Popish blessing of
bread, water, candles, flowers, and such like,
whereof we have no commandment, nor
warrant in the holy Scriptures, we say still,
worketh no effect in them, but argueth an an-
tichristian arrogancy in the blessers, which
take upon them to add greater virtue or holi-
ness unto them, than God hath given in the
right use of them.

22. When our Saviour worketh miracles
by touching, we are reverently and faithfully
to esteem of it. But superstitious touching
of any thing, where we have ne^ word or
promise of God, to receive benefit by such
touching, we learn not of our Saviour Christ.
By faith' and the spirit of God, we challenge
to obtain that which God hath promised in
his holy word. But further to presume, by
corporal touching or external ajiplication of,
I cannot tell, and you are belike ashamed to
express what, holy things, without faith

84

MARK.

grounded upon God's word, and his spirit
tried and proved by the same word, we know
it is vain superstition, yea wicked presump-
tion.

3j. All the words of Christ and his Apos-
tles, that penain to the salvation of God's
children, though not in number and sound,
yet in weiglit and substance, are compre-
hended and expressed in the holy Scriptures :
which are able to make us wise unto salva-
tion. 2 Tim. 3, 15. " The Lord of us all,
gave to his Apostle," saith Ireneu.s, " power
of the Gospel, by whom we have known the
truth, that is, the doctrine of the Son of God,
to whom also the Lord saith : he that hear-
eth you heareih me : and he that despiseth
vou despiseth me and hijn which sent me.
We have not known the disposition of our
salvation by any other, than by them by
whom the Gospel came unto us, which then
indeed they preached, and afterward by the
will of God, delivered it in the Scriptures,
to be a foundation and pillar of our faith."
lib. 3, cup. 1. If any thing therefore be all/^ged,
as the Gospel, which is not contained in the
holy Scriptures, we may safely say with
Hierom, "This, because it hath no autho-
rity of the Scriptures,, may as easily be con-
temned, as it is alleged." Matt. 23. I

Chapter 9.

4. There may be personal intercourse be-
twixt the living and the dead, when itpleaseth |
God, for some special purpose, as in this sin- ■
gular example, and when the dead rose again,
at the resurrection of Christ, and appeared
to many at Jerusalem ; Matth. 27, 53. but not
when the dead will, Luke 16, 26. i

13. That Elias shall be a Precursor of Christ j
in his second coming to judgment, it is boldly
affirmed without authority of the Scriptures.
That he was in the desert sometime, we find
in the Scriptures, but continually he did not
remain in the wilderness. And if he had, bv I
so much he had been more unlike to Popish
Hermits, of whom many never came in the
wilderness, except you coimt that place, which
is a quarter of a mile from a great city, or a
populous town, a wilderness. Hierom saith:
'It hath been doubted among many, by which
of the Monks or solitary men chiefly, the wil-
derness became to be inhabited. For some
fetching the matter far off, have taken the be-
ginning from blessed Elias and .lohn. Gf
which, Elias seemethtous to have been more
than a Monk, and John to have prophesied be-
fore he was born. But other, unto which
opinion all the common sort doth agree, do
affirm that Antony was the liead or the be-
ginning ofthisprotcssion, which is partly true,
for he was not so much before all, as by him
the desires of all have been stirred up. But
Amathas and Macarius the disciples of An-
tonv, of which the former buried his master's
body, do yet still affirm, that one Paul a The-
ban, was the prince, or first beginner of this
matter, which we also, not so much in the
name, as in opinion do approve." In these
words you may see what prmcipal professors

of Hermits' life, Elias and John Baptist we-r«
accounted by Hieronym. Yet the Hermits of
his time, were nothing like Popish Heimits
but only in name.

38. Heretics may work miracles, to confirm
their erroneous opinions, but they cannot
prove their erroneous opinions by the Scrip-
ture.s, D€ut.\2. August. deunilat. ecclesix.cap-
16. It is sufficient that we prove by the
Scriptures which testify of the truth of Christ's
natural body, that it is not present in the Sa-
crament, according to the Popish imagina-
tion, which is contrary to the Scriptures, and
the judgment of the ancient Fathers. As for
lying miracles, such as Papists work, to prove
it by pricking their fingers to make it appear
bloody, or by sorcery as Marcus the heretic
juggled with the cup, " to make it appear
purple and red, that Christ might seem to
drop his blood into his cup :" we leave to Po-
pish heretics. The word of God is a suffi-
cient warrant for our doctrme, against all false
and counterfeit miracles.

41. Reward for alms-deeds, proveth them
not meritorious. For the reward is given ac-
cording to God's promise, and his promise is
accordmg to his grace and mercy, and not ac-
cording to the worthiness of the work : which
also is God's gift, and not our merit: and
therefore Augustin saith oftentimes, God " in
rewarding our works, doth crown his gifts,"
not our merits. Psal. 70. Con. 2.pml. 101

Chapter 10.

4. The Christian ftlagistrate or Common-
wealth, ought to permit no wickedness, which
he knoweth and can punish : neither doth the
Holy Church tolerate any thing that is " against
faith and good life," as Augustin saith.
Therefore the Church of Rome, and those
Princes and Commonwealths, that permit
open whoredom in stews, are not the Church
of Christ, nor they godly Princes and Common-
wealths, that suffer such gross wickedness,
openly and daily committed.

9. Except in the case of fornication Matt.
5. 32. 19. 9.

11. Mark, Luke, and Matthew did write all
by one spirit, therefore the exception express-
ed in the one, must needs be understood in
the other. Else you may as well say, there
can be no separation for any cause as you say,
tliere can be no marriage after divorce for
any cause.

19. The perfect keeping of God's command-
ments procureth everlasting life, but every
breach of them deserveth the curse of God.
Gahth. 3. 10. Therefore no man attaineth to
everlasting life by keeping of God's com-
mandments, btit by the mercy of God in Christ,
apprehended by faith without respect of works
or merits.

21. This was a special precept to this one
person, in observing %\h( ii nt'. he should have
declared in part, iluii he liiid k( pt the com-
miuulments with such ;iHi(iinn, as the law
ot (iod requirelh. But in neglecting this pre-
cept he declared that he was a carnal world-
ly man, far from the true love of God and his

MARK.

neighbours: preferring temporal thin^ be-
fore the reward of elerrml life. As lor the
superstitious profession of Popish Monks and
Fnars, with their blasphemous opinion, to
merit for themselves and for others that will
pay for it: was far from the meaning of our Sa-
viour Christ. Beside that, not one among a
thousand of them, if they have any goods or
lands before their profission, do sell them,
and give them to the poor, but rather to their
friends and kinsfolks, or luito the abbeys,
where they know they shall be wealthily and
daintily maintained. The Pope also is good
to many, and granteth them capacities to i)os-
sess temporal goods and benefices, contrary
to their former vow.

CHArXER 11.
8. You must first prove, that Christ is present
in your Mass cake, as he was riding to Jeru-
salem, in such sort as you affirm. Secondly,
if he were so present, seeing he commanded
the Sacrament to be eaten; you carrying it
about contrary to his commandment, cannot
please him with any thing that you do. For
now he is to be worshipped, at the right hand
of God in heaven, and not upon earth. Col. 3.
1. and 2.

16. God cannot abide the profaning of the
Church with heretical service, and preaching
of heresy and blasphemy, therefore he abhor-
reth the Popish service and preaching, which
is full of heresy and blasphemy. As for our
preaching, being justiilcd by the word of God
expressed in ihr Scriptures, and referring all
honour and glory of our salvation, to God and
Christ only, must needs be far from blasphemy.
But Popery giving part of the honour of God
and Christ to creatures, and part to their own
merits, and ceremonies of their own invention,
is both heretical and blisphemous.

17. The sacrifice of Christ's body, was per-
formed once by himself, to the eternal salva-
tion of all his chosen ; Heh. 9. and 10. And
therefore the repetition thereof, supposed in
the Popish Mass, is a most horrible blasphemy
against the sacrifice and eternal Priesthood of
our Saviour Christ. We minister the Lord's
supper, according to his own institution. We
have nothing to do with any man's invention in
celebration of the blessed Sacrament, "The
bread which we break is the participation of
the body of Christ." 1 Cor. 10.

26. Though more be required, than only
faith, yet onfy faith obtaineth remission of sins,
at God's hand. Rom. 4. 6. &c.

Chapter 12.
17. This is a mere slander of godly Preach-
ers, who as well teach the Prince's duty to
God, as the subject's duty to the Prince. But
Papists forbid Princes to yield that duty to
God which they owe to him as Princes;
namely, to S3t forth and maintain his religion
by their laws, and to punish all contemners
thereof. Aus: Ep. ad Bonifac. 50. And the
Pope forbiddeth subjects to yield their obedi-
ence to their Princes if they displease him : not
only those that renounce his heresy, but

even them that agree with him in religion:
yea hireth devilish Monks and Friars to mur-
der them, as the example is manifest in France
at this day.

19. .\ traitorous and heretical note confut-
ed. Chap. 6.

24. Whensoever the Doctors deduce any ar-
gument out of the Scriptures, as rightly as this
IS deduced by our Saviour Christ, that it may
be concluded in true and lawful syllogisms,
out of the words of the Scripture, we acknow-
ledge It to be the word of God, as well as that
which is expressed in the text. But not every
surmise, or unnecessary collection is warrant-
ed by this deduction. Neither would the Doc-
tors themselves be otherwise credited in their
collections, than if they be consonant to the
holy Scriptures. " In my writings," saith Au-
gustin, " I desire not only a godly reader,
but also a free corrector." De Tnnit. lib. 3.
cap. 7. "We ought not to account the dis-
putations of any men, though they be CathoUc
and praiseworthy men, as Canonical Scrip-
tures, so that we may not, saving the reverence
due to those men, disallow or refuse any thing
in their writings, if perhaps we find that they
thought otherwise then the truth is, being un-
derstood by God's help either of other men,
or of ourselves. Such am I in other men's
writings, such will I that other men be under-
standers of my writings." Epist. 111. For
Purgatory, Matt. 12. 32.

24. We interpret the Scriptures, according to
the analogy of faith, and confirm our interpre-
tation by authority of the Scriptures them-
selves, t iking the sense of the Scriptures out
of the Scriptures themselves, as all true Ca-
tholics ought to do, by the iudgment of Cle-
mens, cited in the decrees. tHit. 37. c. relalum.
When the Law of God is read, let it not be
read or taught according to the power or un-
derstanding of our own wit. For there are
many words in the Holy Scriptures, which may
be drawn to that sense, which every man shall
presume of his own head : but it may not be so.
For you ought not to seek a foreign and
strange sense without the Scriptures that you
may confirm it by any means by authority of
the Scriptures ; but you must take their sense
of truth, or the true sense of the Scriptures
themselves. And in the chief matters of con-
troversy between us and the Papists, we have
the consent of the whole Primitive Church,
and the most ancient and apnroved Fathers of
the same. The power of God how great it
is, we know : but we do not acknowledge that
he will do any thing contrary to his will and
his word. _ Therefore we do not believe, that
his body is present in miny places at once,
for then he should not be like his brethren in
all things, except sin, Heh. 2. 17. He shoiild
not retain a true body, whereunto our bodies
i'l the resurrection, should be made conform-
able, Philip. 3. 21. yea he should have no body
at all, yUzn^i. Epist. 57. Dardano.

33. To the keeping of the law faith only
is not sufficient, but perfect piety and charity
are required. But to justification of a sirmer,
that hath not kept the law, faith only is sat

MARK

fkient, Rom. 4. and 5. yet that faitli which
worketh by charity.

Chapter 13.

14. Calvin's doctrine tendeth to none other
end, but that God and Christ only might stand
in the holy place, and have all that honour and
service, which is due to him alone. The Sa-
craments of the Church, which be of Christ's
institution, he acknowlodgeth. As for the
sacrifice of the Mass, as a horrible blas-
phemy against the only sacrifice of Christ's
death, once offered for ever, he doth worthily
abhor. And more properly is the sacrifice
of the Mass, the abommation of desolation,
which overthroweth the effect of Christ's only
sacrifice, and maketh it like the sacrifices of
the Law, which being often repeated, could
never take away sins, Heb. 10. 11. Concern-
ing the testimony of Hippolytus, Matt. 24.
Cyprian, or whosoever was author of that
treatise, speaketh not a word of the sacrifice
of file Mass: but the words you take hold
of, be these, against the Capemaites, which
thought they should eat the flesh of Christ,
eod, or roasted, and chopped in pieces : " where-
as" saith he, " the flesh of his person, if it were
parted in gobbets, could not suffice all man-
kind, which being once spent, religion might
have seemed to have been lost, seeing lie
should have nothing left for sacrifice." Ilis
meaning is plain, if the flesh of Christ had
been consumed before his passion, he should
not have had his body to be offered in sacri-
fice, for the redemption of the world, and so
the Religion of Christ should have come to
nothing. For that he knew not your transub-
stantiaiion, his words following a little after
do testify, where he saith: "The bread is
meat, blood, life, flesh, substance, his body,
the Church, which must needs be understood
spiritually and sacramentally, or else you
must make more transubstantiations than one.

20. Neither Daniel, nor John, tell the cer-
tain time of Antichrist's reign, according to
our measure of time. Matthew, 24. Apoc. 11.
Apoc. 12.

22. We know the ordinary gift of working
miracles, is long since ceasecf in the Church,
and we mean not to counterfeit as yon do,
and long h;ive done. Our faith being ap-
proved by the Scriptures, is confirmed by all
the mi-racles of Christ and his Apostles.

Chapter 14.

6. Neither your authority, nor your cause,
is any thing like to Christ's, therefore you
ought not to abuse the words of his answer
for your private gain. Matt. 26.

22. In the same book and chapter, he hath
these words, "Thou hast learned, that of
bread it is made the body of Christ, and that
wine and water is put into the cup, but by
consecration of the heavenly word it is made
blood. But peradventure, thou wilt say, I see
not the show of blood, but yet it hnth a simi-
litude. For as thou hast received the simili-
tude of his death, so also thou drinkest the
similitude of his precious blood, that there be

no horror of blood, and yet it may work the
force of redemption." Also cap. 5, of the
same book, he rehearselh the words of the
priest in the Liturgy used in his time. The
priest saith, ' Make unto us this oblation as-
cribed, reasonable, acceptable, which is the
figure of the body and blood of Christ our
Lord Jesus." Lo what a friend Ambrose is
to your transubstantiatiou, corporal presence,
communion under one kind, and the sacrifice
of the very body and blood of Christ in the
mass.

23. The words of Ambrose are impudently
falsified, which I have set down truly, ver. 22.

23. Clemen's constiiut. lib. 8. c. ultimo, which
is good aiithority against you, because you
produce him against us, saith, that other were
present beside the apostles. Matt. 26. And if
it were true, that none were present but the
apostles, which you say were priests, yet the
commandment and institution is for all men to
drink, as is manifest by Paul, 1 Car. 11. Or
else by as great reason, you may say, the
commandment to take and eat the bread, per-
taineth not to all men, but to the priests only,
because such only were present, as you say.

22, 24. We do certainly believe the words
of Christ to be true, and his very body and
blood to be given us, to be received spirit-
ually. And yet we hold with Epiphanius in
the same place, that the sacramental bread
is "neither equal, nor like to Christ, neither
to the similitude of his flesh, nor to his invisi-
ble deity, but is insensible as concerning
power, whereas we know, that our Lord is all
sense, all sensible, all God, all moving, all
working," &c. Likewise we say with Chry-
sostom, that " this sacrifice is a token and sign
of Christ's death ; and that when our Saviour
Christ delivered this mystery, he delivered
wine of the fruit of the vine." Chrysostoin
therefore was no maintainer of transubstan-
tiation, but of the truth of our Saviour Christ's
words, in their right and sacramental sense
and meaning. Malt. horn. 83.

66. Whether Peter came to Rome, or no,
it is certain he feared not all the power of the
world that was set against the Gospel.

71. Mark that, in Augustin's words, Peter's
primacy and preferment is in order of the
apostles, not in degree, honour, dignity, or
authority. Ambr. de incam. Dom. c. 4. Ci/pr
de unitate Ecclesia. Hierom. cont. Jov. lib. 1.

Chapter 15.
11. When the Pope and his Prelates fol-
low the tyranny of the Jewish high Priests,
in persecuting Christ in his members, they
are rightly compared unto them. And yet
the name and office remaineth honourable,
as of God's institution. For we acknow-
ledge the singular sacrificing priesthood of
our Saviour Chri.'sf, and the spiritual priest-
hood of all true Christians. And according
to right etymology, the priesthood of the
law of Christ, and of his members, should
have another name than that which, in the
New Testament, is given to the ministers
of the Church : as in Hebrew, Greek and

MARK.

87

Laiiii it hath. But seeing use hath otherwise
gotten the upper hand, we contend not about
the name. But wiiere you say, the new
priesthood alter the order of Melcliisedec,
was began when the old priesthood ot Aaron
ceased, it is true, if you understand it
rightly, of the singukir priesthood of our Sa-
viour Christ, which never passeth from liis
person, and of wliich order there is no nmre,
out he. Heb. 7. But when you mean there-
by your Popish sacrificmg priesthood, and
that every Popish priest, is a priest alter
the order of Melchisedec, it is most horrible
blasphemy against the Son of God, who only
is a priest after the order of Melchisedec.
Because as he only is the King of peace, and
King ot righteousness, so only is without la-
ther of his manhood, and mother of his God-
head, without genealogy of his Godhead,
having neither beginning of his days nor end
of his lile, and therefore continueth a priest
for ever, and hath no successors in this
priesthood, being confirmed to him by oath
of tlie Lord himself, alter he hath .=aid unto
liini, " Sit thou on my right hand imlil I nuike
thine enemies thy footstool." Read the 7ih
chapter of the Epistle to the Hebrews, and
llOili Psalm, and I marvel if you will not
spit in the face of every Popish Priest, that
dare open his blasphemous mouth, and say
he is a priest after the order of Melchisedec.
That the ministry, eldership, or priesthood
of the New Testament shall continue to the
end of the world, we do acknowledge, and
shall have the assistance of the Holy Ghost
to teach it all truth, as every true Christian
man hath the same promise. Johii 16, 13,
Jolrn 14, 16, and John 15, 26. But thereof it
followeth not that every priest shall always
hold the truth, nor that every one that is
called a Christian shall continue in true
doctrine.

The prayer of Christ was performed in
Peter, that 'in his great and gracious fall, his
faith failed not, but brought him to repent-
ance. Our Saviour Christ prayed for all his
Apostles, that God would sanctify them in
his truth, and for all that should believe in
him through their preaching. John 17. Yet
no man gathereth thereof, that every suc-
cessor of the Apostles, and every true Chris-
tian hath a pri\ilege hereby, that he cannot
err, as you would insinuate by Christ's
prayer for Peter, that the Pope hath as Pe-
ter's successor. Whereas that prayer spe-
cially concerneth Peter's person, in respect
of his particular danger through his fall : and
by analogy all Christians, as well as Peter's
successors, who by Christ's intercession are
holden, that their faith faileth not in temp-
tation. Luke 22. And that Christ saith to
all the Apostles, and in them to all true
preachers : he that heareth you, heareth me :
It is true while they preach nothing but that
they have learned of Christ. For otherwise
Christ speaketh not in them, nor by them.

15. If it be the faith of Popish Catholics,
for all Christian Catholics abhor it, to con-
spire to murder their prince, to invade their

country with foreign power, to acknowledge
the authority of an Italian priest, that hath
set forth his Antichristian bull, to deprive
their lawful prince of her royal estate, crown
and dignity, life and allegiance of her sub-
jt'cis ; no flu isiian judge need to fear, to give
scnii iicc MiMinsi such Popish Catholics, for
tin 11 h. I, !,c,il iiiiil traitorous faith.

30. True Cliri-.iians say not so, but rather
thus: The naiuial bod/ of Christ can suffer
no hurt or contumely : ihe Popish mass cake,
can suffer hurt or contumely : ergo, the na-
tural body of Christ is not the Popish mass
cake, or the Popish mass cake is not the na-
tural body of Christ.

34. See the answer. Matt. 27, 40 ; and thou
shall plainly perceive, that Calvin hath writ-
ten nothing that soundeth against the ho-
nour of God, and Christ our only Redeemer.

46. This duty was acceptable before God,
as proceeding from faith and love towards
our Savi,our Clirist, but not meritorious. Nei-
ther is it commended as an example to faith-
ful men, " to use all honour and devotion
towards the bodies of Saints, and holy per-
sons," for that were horrible idolatry, to use
all honour and devotion, which is due only
to God, towards dead men's bodies. But it
is an example to use such reverent handling
and laying of them up, as is a duty of cha-
rity towards the departed, and of faith in the
resurrection, without any superstitious wor-
shipping of the bodies. From which Joseph
and Nicodemus abstained, though they bu-
ried the body of Christ himseli; infinitely
much more precious than the body of any
other holy person. By this simple burial
of our Lorn, saith Beda, the ambition of
rich men is condemned which cannot be with-
out their riches, no not in their grave.

Chapter 16.

1. Still you plead for Corlan your offering
box, upon which foundation your Church is
builded. These women's good will was com-
mendable, but void of merit. And their faith
had been a great deal more commendable, if
they had not bestowed this cost upon one
that was dead, but had waited for his resur-
rection the third day, according to his? pro-
mise. There were other causes in his ap-
pearing first unto the women, than their
charges bestowed in spices for his funeral.

7. A poor prerogative in naming Peter, to
build up the kingdom of Antichrist. Al-
though Peter be here named specially, not
in respect of dignity, but in respect of his
infirmity, because he having most shame-
fully fallen, was now especially to rejoice at
the resurrection of his master, by whom he
had obtained recovery from his fall.

12. Christ took upon him none other shape,
but the disciples' eyes were hidden, that they
did not know him, us it is manifest, Luke 24,
16, so that the alteration of shape, was in
their eyes, not in his body. Beda, Marh \&and
L'ike 24. What Christ can do in altering his
shape, we doubt not, but what he will do or
hath done, we must learn out of his word.

BH

MARK.

16. A fand argument against justification
by faith nniy, so often repeated. I'iiat faith
which God respecteth only in justifying the
ungodly man, is afterward fruitful of good
works, which as Augustin saith, go not before
justijication but follow him that is jiislifiud. De
fide, ct oper. cap. 14.

17. \ ou are in hope to delude the world
again with feigned jniracles, and tlierefore
you speak of the gift of miracles, as though
It were still executed by certain. But if you
will obtain credit by working of miracles
you must not bring in counterleit cranks, oui

of whom you have cast out devils, or whom
you have made whole, as of late Margaret
Jesop, a woman of your religion : But you
must bring them that speak with new
tongues, that take away serpents, that drink
any deadly thing and it shall not hurt them, so
shall you declare, that your former works are
not feigned and lying miracles, but such as
Christ gave power to his disciples to work in
his name. And yet if you could do these
things indeed, except your doctrine were
agreeable to the holy Scriptures, wc would
hold you accursed.

ANSWER TO THE ARGUMENT OF LUKE'S GOSPEL.

He is buried at Constantinople : to which
city his bones, with the relics of An-
drew the Apostle, were translated out of
Achaia the twentieth year of Constantinus.
And of the same translation also in another place
against Vigilanlius the heretic: It grieveth him
that the reUcs of the Martyrs were covered
with precious covering, and that they are not
either tied in clouts or thrown to the dung-
hill : why, are we then sacrilegious, when we
enter the Churches of the Apostles / was
Constantinus the Emperor sacrilegious, who
translated to- Constantinople the holy relics
of Andrew, Luke, and Timothy : at which
the devils roar, and the inhabiters of Vigilan-
lius confess that they feel their presence ?
His sacred body is noiv at Padua in Italy, v;hi-
tlier it was again translated from Constanti-
nople.

The estimation of Saints' relics, in Hie-
rom's tiine, though it was somewhat exces-
sive, yet it was far from the idolatry and su-
perstiiion of the Papists. For this he vvriteth
nd Riparium contra Vigilant. " But we do
not worship and adore, I say, not the relics
of martyrs, butneitlier the sun and moon, not
angels and archangels, not cherubin, not se-
raphin, or any name that is named in this
world, or in the world to come, lest we
should serve the creature rather than the
Creator which is blessed for ever. But we
honour the relics of the martyrs, that vve
might worship him, whose martyrs they are."
Yon see by these words that he alloweth
honour, that is, a reverent estimation, but no
worship, adoration or service, to be done to
the bodies or relics of Saints : when yet it is to
be thought, they had the true relics of Saints.
Whereas yours are, for the most part, false and
counterfeit, to deceive the people and to i)ro-

cure full ofierings. And where you say Luke's
body is now at Padua, whither it was again
translated from Constantinople, how are vou
able to prove it? or how is it like, the ilm-
perors of Constantinople, would sufl'er it to
be brought into Italy ? The sixth lesson
upon Luke's day in your Popish Fortius, saith
it is still working miracles at Constantinople.
But Blondus saith it is at Padua, with Ma-
tliias' body, and as like the one as the other.
For Mathias hath another body at Roine, ad
Maria 7najoris, and a third at Triers, besides
parts in other places. And a little touch to
the report of Hierom, concerning Luke's
bones, Gaudentius Bishop of Brixia some-
what elder than he, was persuaded that they
were in a Church which he dedicated at
Fundi, as appeareth by his sermon made at
the dedication, and so was Paulinus Bishop
of Nola. Epist. 12. He saith they were
brought out of Achaia, where Gaudentius
saith, he ended his life with Andrew, in the
city of Patrse = your Portius saith, he was
buried in Bithj'nia. Hierom saith this trans-
lation was in the 20th year of Constantiiis,
you say of Constantinus. And although in his
second invective, against Vigilantius, Con-
stantinus . is named, instead of Cons'antius
through the printer's fault, yet the error is
easily discovered, by the ancient chronicle
that goeth under the name of Hieroiri : re-
ferring this translation plainly to the time of
Constaniius, though not agreeiiig with Hie-
rom in the 20th year, but noting it in the two
and twentieth year of Constantius. And
might not Vigilantius have replied that Con-
stantius was a sacrilegious Arian ? of whose
translation, Hierom taketh so great autho-
rity, whatsoever the relics were, and whether
the devils did roar at their presence or no.

THE ANSVS^ER TO THE ANNOTATIONS ON LUKE'S GOSPEL.

Chapter 1.
3. Ordirinry means, are not to be neglected,
bdt used for the discussing of controversies
in Couiunis, hut the holy scripture is the rule
whereby the drlinition imjst be made, if it be
true, aa in the Council of the Apostles, Acts

15. But that the Pope is God's vicar, or Pre-
sident of general Councils, or hath any pro-
mise, that he cannot err, or any special di-
rection of God's spirit, as the holy men of
God had, which did endite the Scriptures, it
is never able to he proved Neither is the

J.UKE.

89

preface, nor conclusion of the author of the
second book of Maccabees, any thing like to
this preface of Luke ; which, though it be
directed to one special person, yet it contain-
eth nothing unworthy of the majesty oi the
Holy Ghosi, as those of the Maccabees do.
Whore tlie aut'ior acknowledgeth his infirmi-
ty, askcih parduHr if he have not done suffi-
ciently, wntetli to serve the vain delight of
men by variety of story : Whereas Luke, as
the pen ot the Holy Ghost, doubteth not to
say, that he hath exactly attained to the truth
of all' things, and set forth the same to the
certain coniirmation of the faith, wherein
Theophilus had been instructed, which is
necessaiyfor every Christian, though it was
first written unto Theophilus. Beside, that
second book of stories hath many things
false, that are disproved by the first book of
the Maccabees, and by Josephus, but spe-
cially matter contrary to the canonical Scrip-
tures, as a commendation of Razis, for killing j
himself, 2 Mace. 14. It is, therefore, false
and blasphemous against God's word, to say,
that Luke useth like humane speeches, to the j
author of that book. j

C. Christian men are just indeed before ;
God, though not by their own merit, but bv
the justice of Christ imputed to them through
faith. Augustin de 'pecc. trier, and re. lib. 2.
c. 13.

6. Neither of those three things can be
proved out of the text. For good men may '
walk in all the commandments of God, though
they can keep never a one perfectly. And
faith only in the merits of Christ, is imputed ;
for righteousness to all those that are justi- ;
fied by God without respect of works. Rom.i. |
Therefore keeping and doing of God's com- j
mandments, is not the cause of our justifica- j
tion before God, but the effect and fruit
thereof. Gaitdent. Brixi, epist. ad Paulum. \
So were Zachary and Elizabeth justified be- j
fore God bf faith, as Abraham was, and as a |
fruit of true justification, walked in all the
commandments of God, in the sight of men
blameless. For otherwise no man can say, ;
his heart is clean. If God should examine
our iniquities, who were able to abide it?
Zachary and Elizabeth were holy and just
persons, yet not free from sin. For Zachary
as one of God's people looked to have renii.s-
sion of his sins, and salvation by Christ and
not by his works, Litke 1. 77.

6. ' The word used by the Prophet in the
119th Psalm signifieth properly ordinances
and statutes, as all that are meanly learned
in the Hebrew, do know. And although the
Greek interpreter in that Psalm, translated it
iiKutioiiara, your vulgar Latin interpreter,
doth most commonly in the law, translate it
Ceremonias, ceremonies, Deut. 4. 5. 6. 7. and
80 commonly almost in every Chapter. The
Greek interpreter, not always (5i/cuia)/uara, but

sometimes vo^iov, TrpoaTay^iaTu, tvro'Kaf, that is, 1

the law, ordinances, commandments. And j
in the same chapter he translated it both

^iKuiui^ura and irpoaTa^ara, Deut. 11. ver. 32.

bv which it is evident, that the one word sig- 1

nifieth no more than the other. And that in
HtKaiufiara we must Seek no greater mystery
of justification, than in irpo<Truy//«ru, which sig-
nifieth ordinances, commandments, decrees,
or statutes. Saving that the Hebrew word is
iiiaiiv l-.nii's irlVrred to precepts which be of
(-11 MionK .-, ^is the vulgar Latin interpreter

(Idih r iiMiily translate it. And so it is

iiK).-.t like, that' Luke useth the word iiKoim-
ItuTu, as it is commonly used in the Greek
text of the law. "I'herefore, seeing you cavil
about the sound of a word, contrary to the use
thereof, our interpreters did well to avoid the
term justifications, whereabout you quarrel,
and to translate it according to the meaning
of the Greek writer, and the usual accepta-
tion of the Greek word. And why should
not a Latin interpreter use Tully's word for-
sooth being apt for the Greek, ratiier than
any barbarous term, not so fit or agreeable
unto it ?

10. The condition of the Church of Christ
is otherwise, than it was then under the law.
For now all things must be done in the con-
gregation to the understanding and edifying
of the people ; insomuch, as ifa man had the
miraculous gift of tongues, he might not
speak in the Church vvitliout an interpreter.
1 Cor. 14.

14. Belike John is born again with you eve-
ry Midsummer day. The joy that was at the
birth of John, though it were great yet it was
obscured by the glorious birth of Christ. And
seeing Christ is not only born, but also hath
suffered death, is risen again, and ascended
into heaven: "The joy of Johii's birth in the
Catholic Church of Christ, is hidden and dim-
med, as the light ofa star, by the sun shining
at noon days. John himself ackowledged,
that he was to diminish, as Christ increased,
John 3. 30. The Angel therefore did not
prophesy of your Popish celebrating of his
nativity, but of the joy that many shoidd have,
which looked for the redemption of Israel
which was at hand, when John the forerunner
of Christ was born. Otherwise the Church
of God communicateth with the joy of God's
Saints at that time, not only, nor chiefly, in
celebration of the memory of John's nativity,
but in contemplation of the performance of
God's promises, at all times of the year.

23. Paul, who alloweth a bishop and elder
to be the husband of one wife, is to be credit-
ed, what is meet for the ministers of the
Church, rather then Hieronym and Ambrose.
Against whom I oppose Clement Alexandri-
nus and Paphnutius, with the whole general
council of Nice, who thought it not expedient
that the ministers of the Church should ab-
stain from their lawful wives. Matt. cap. 8.
And seeing the Holy Ghost hath made iio such
law for them that receive the communion, to
abstain from their wives, we take not upon
us to be wiser than God. Otherwise all men
are exhorted to live in marriage, soberly, and
temperately : but not to separate themselves
one from another, except it be for a time, by
consent, that they may be exercised in fasting
and prayer, and then to come together again

LUKE.

lest Satan tempt them for their incontinency.
1 Cor. 7. 5.

28. The words of the Angel, are profane-
ly, superstitioiisly, and idolatrously abused by
the ignorant Papists, as a prayer, when they
are none, mumbled in Latin, whereof they
know not the sense, said unto stocks and
stones, yea to God himself: the learned
sort, if not approving, yet winking at such
shameful absurdities.

28. Papists in often repetition of these words
do shamefully abuse them, seeing they say
them not, nor can say them, in that sense they
were uttered by the Angel and Elizabeth.
Seeing they do so often, and so vainly repeat
them upon their beads, like the heathen, ra-
ther in derision, than honour of Christ and
the Bles.sed Virgin, Matt. 6. 7. And what
mystery or sum of the Gospel soever be con-
tamed in them, the ignorant people under-
stand nothing at all, who by your good wills,
should not understand the words in their mo-
ther tongue. If the Grecians use them well
in their Mass, why do not you use them in
yours? If they use them superstitiously, why
do you allege their example ? The liturgies
that you quote, be counterfeit under the names
of James and Chrysostom. And the one of
them is a good confutation of the other. For
if the Greek Church had a Liturgy written
by James the Apostle, who would think that
Chrysostom would make a new ? Again, if
Chrysostom had made a Liturgy, he would
not have made a prayer for Pope Nicholas,
that lived almost five hundred years after hiin,
nor for the Emperor Alexius, who lived seven
hundred years after him. This stufTthere-
fore is m.uch later than the Apostle James, or
Chrysostom's age.

2S. First, it is a slander, that we make the
Virgin Mary no better than other vul^^ar wo-
men. For we acknowledge that she was
blessed above all other women, in that she
was chosen to be the mother of our Saviour
Christ, and that she was full of the graces of
the Holy Ghost, but yet a woman, no goddess,
a sinner, no Saviour, and yet as free irom sin,
as the infirmity of man's nature could be.
Secondly, concerning our translation, we say,
the Greek word signifieth, freely leloved, not
full of grace : both in this place, and in the
Ephesians the first : by the testimony of all
Greek Dictionaries: by Chrysostom's judg- j
ment, whose words are these : ck uttcv, he
saith not cxaptaaro, which he hath given, but
cX'iiTioacv, but whereby he hath made us free-
ly beloved, that is, he hath not only delivered
us from our sins, but also hath made us his
beloved friends, as if one had gotten a scab-
bed fellow, rotten through pestilent sickness,
age, poverty, and 'famine, and should by and
by make him a beautiful young man, which
shall exceed all other in beauty, &c. what
clearer testimony can we have, that the
Greek word doth signify, freely beloved ?
And yet it is true, thaf the Virgin Mary espe-
cially, and all other Christians generally, was,
and are endued with excellent gifts of God's
grace : as Chrysostom saith of all, and the

rest of the Fathers, whom you quote, say of
the Virgin Mary. But our question is, whe-
ther the Virgin Mary had these graces of her
self, or of the free gift and love of God, with-
out her merits. And what the Greek word
signifieth properly, not how it hath of some
heretofore been imperfectly translated into
Latin. Chrysostom. Ex. Lnke, cap. 1. De nat.
Johaiinis Baptists, rehearseth these words of
the Angel in this sort : Peace be to thee, which
hast found favour vnth the Lord. That »>X/co ntvos,
Luke 16, is translated, /uZio/ sores, it proveth
not, that all participles derived of such verbs,
must signify such a fulness as you imagine,
answer to your preface, sect. 59.

31. Though Augustin gather that she had
vowed virginity, yet it followeth not of the
text. Therefore Ambrose bringeth another
cause why she asked how shall this be ? &c
"She had read," saith he, "the prophecy of
Isaias. Behold a virgin shall conceive, and
bring forth a son, therefore she believed that
it should be, but she had not read how it
should be. For how it should be, it was
not revealed to that great Prophet. For so
great a mystery was not to be uttered by the
mouth of a man, but of an Ansel. Therefore
now it is first heard : The Holy Ghost shall
come upon thee. It is both heard and believ-
ed." The like saying is inEuthymius and
Theophilact. Although Gregory IVyssen be
of Saint Augustin's opinion concerning her
purpose of virginity: which is not like, see-
ing she promised to marry with Joseph, as it
is plain by the text.

42. Elizabeth acknowledgeth Mary to be
the mother of our Lord, but not to be our
Lady, neither doth the text say, that she
sang, but with a loud voice she said. And the
praise which she gave to the Virgin Mary,
was the praise of God, who blessed her
above all women : but yet made her not
equal with Christ, that she might be called
by those names which are proper to God
and to Christ only, but of you Papists are
applied to the Virgin Mary, to the dishonour
of her Son, when you call her " our life,
our salvation, and our sweetness, the mo-
ther of mercy, queen of heaven, lady of the
world," &c.

48. The Church of God hath always had,
and always shall have generations, in which
the Virgin Mary hath been, and shall be call-
ed blessed: Neither do we derogate from
her graces, blessings, or honour, when we
cannot abide tiiat the honourable mother of
our Lord and Saviour Christ, should be made
an idol, as she was of your forefathers, the
Collyridian heretics ; and as evil, if not worse
of your Papists. For the Colly ridians nexer
desired her to command her Son, now sittuig
at the right hand of God the Father, as your
blasphemous prayer doth.

48. Tile blessed Virgin Mary is never more
dishonoured, than in your festival days, with
those blasphemous Anthems, Salve regina,
Ave Maria .ilell/r, O regina mundi, Scala, Cedi,
Thronus Dei, Janua paradisa ; " O queen of
the world, ladder of heaven, throne of God,

LUKE.

91

§ate of Paradise, 0 beati Maria, &c. O
lessed Mary, who is able to bestow upon
thee worthily the rights of thanksgiving and
celebration of praises, which by thy singular
assent, hast succoured the world, that was
lost ? What praises can the frailly of man-
kind pay unto thee, which hath found the
way to recover life, by the only company."
&,c. These and like blasphemies against
our Saviour Christ, be the chief fiowers of
your festivities. Jube natum, command thy
son : and Bonaventure doubteth not to say.
Jure nia/ris impera Jllio, command thy son by
the right of a mother: and, Co^e Deum, com-
pel God to be merciful unto smners, beside
the whole Psalter, Benediclus, Te Deum, Qai-
tuiiquo vult, all perverted, not to the honour,
but to the dishonour of the Virgin Mary,
whose greatest honour is, that Christ her
son and Saviour, should have all honour as-
cribed wholly unto him, which properly ap-
pertaineth unto them. And this prophecy
was fulfilled before there was any festival
day of the Virgin Mary, and long before the
people were taught to say the Ave Maria, or
before any of your Anthems were made.
For none of these be of any great antiquity.
Acts 1.

63. Strange and profane names, are no
where so common, as in Italy and Rome,
where even the holy Cardinals, carry the
names of heathen Romans and Grecians. Yea
your holy fathers the Popes after they have,
like Antichristians, renounced the names
given them in baptism, by which they were first
dedicated to Christ, do oftentimes choose unto
themselves profane names, as Sergius, Leo,
Julius Si.xtus, that 1 speak nothing of the
names received from the heathenish Saxons
and Normans, better liked in Popery, and
preferred by Popish Bishops in confirmation,
before names of godly signification taken out
of the Scripture, and given to children at their
baptism.

75. We may have true justice before God,
and true holiness also in his sight, but not
perfect justice, nor perfect holiness in our-
selves. And the end of our redemption by
Christ, is that we should " serve God in
true holiness, and righteousness all the days
of our life :" and tliis grace we have also

13, being justified by faith, as a fruit thereof,
not as the cause of our juttification before

by our Saviour Christ's gift, as in the verse
I

God

78. This is nothing but a malicious
slander. Beza only inquireth unto what pro-
phecies Zachary had respect, where the
Greek interpreter useth this word, which
Luke useth in this place.

80. The office of Jolin the Baptist was sin-
gular, and therefore his living in the desert
IS no example for other men, least of all for
Popish Hermits, who live not at all in the
desert, but nearer to cities and places fre-
quented, than many husbandmen in the coun-
try. Neither doth Hierom allow the opinion
of them that counted John to be the first
Hermit. Mark, chap. 9.

CllAPTF.R 2.

14. Augu.stin iii the same place citeth the
text : " it is God who worketh in you, both
to will and to work, according to his good
will :" where he showeth sufficiently that
even the same good will is made in us, by
the working of God. Again, in the same
place, " God bringeth to pass that we be
willing." Tlieretore man hath no free will
lo accept God's benefits before God of un-
willing, by his only grace, maketh him will-
ing. " Without me," saith Christ, " you can
do nothing." Ergo, not so much as to be of
good will to receive him, when he oflcreth
himself, but have this good will wrought by
his grace in us.

19. The Virgin j\Liry, though she had
great understanding, yet she did not per-
fectly understand all the mysteries of Christ,
as it is clear by the 50th verse of this chap-
ter, " They understood not the word that he
spake unto them." Therefore either mend
your note, or mend your Anthem. " The
maid's womb did bear the secrets which she
did not know."

35. The Virgin Mary tasted of great sor-
rows with our Saviour Christ, but not to the
same end or effect : for his sorrows and suf-
ferings, wrought our joy: her sorrow was
partly a natural compassion of motherly af-
fection, partly a conformation unto the suflier-
ing of Christ, which is required of all the
members unto thu head.

37. There is no doubt, but fasting though
of itself it be no part of God's worship,
which consisteth in spirit and truth, being
also, as Hierom saith, not a perfect virtue,
but a foundation of virtues, yet it may, and
ought to be exercised to the glory and ser-
vice of God, while by humbling cur flesh,
we are made more apt to worship him in
spirit. That fasting is a matter of policy we
never held. But that abstinence from flesh
may be commanded for policy's sake, we con-
fess. And to command it for religion's sake,
it is the doctrine of devils and Papists, com-
mon to them with other old heretics. jBut
if fasting or prayer, be an act of religion,
whereby you worship God with Latria, then
by your own doctrine, you are idolaters,
when you serve and worship creatures with
fasting and prayers, which idolatry is a great
part of your Antichristian religion.

Chapter 3.

8. The fruits of repentance being good
works, declare the repentance to be true and
unfeigned: if the repentance be true, the sins
are forgiven, therefore the works are not sa-
tisfactory : for satisfaction pertaineth to jus-
tice, forgiveness to mercy.

11. Alms commanded as a true fruit ot
repentance, which he that is able, and will
not give, shall rHH avoid damnation.

15. There was infinite difl^erence between
the holiness of John and of Christ, there-
fore John's holiness was no occasion of men's
error, but their own negligence, which did

, not know the Scriptures, concerning ChrisU

92

LUKE.

But this is your manner, to make small dif-
ference beiween the Lord and his servants.
Yet it was most certainly known, saithBeda,
to the Jews by the Scriptures, that the time
of our Lord's incarnation was at hand. But
it was niirvellous blindness, that they be-
lieved ot John o*' their own accord, not to be-
lieve of our Saviour, who was approved of by
so great signs and wonders, and testified by
John himselt also.

16. Only Christ's office and power it is,
to baptize with the Holy Ghost and with
fire : now in the baptism ministered by his
servants in the Church, and then in the bap-
tism that was ministered byJolui; the bap-
tism in both, is from heaven, as God's in-
stitution.

3()^That which is a manifest error, not of
the Evangelist, but of some writer that would
correct the Evangelist, according to the error
of the Greek translation of Genesis, being

But in this verse, Christ allegeth Scripturs
against the de-vil, not the devil against Christ.
And this Scripture is as rightly alleged
against tlie Church of Antichrist for adoring
ot creatures, as it was by Christ against the
devil himself.

23. This proveth not, that the gift of mira-
cles continueth unto this day. But when God
doth work miracles, either by himself or by
his servants, he chooseth the time, place, and
persons, most convenient f.,r showing his
glory, and confirming the faith of his disci-
ples.

30. There is no need to feign any monstrous
unprofitable miracles in this place. He might
pass through the midst of his enemies, with-
out any alteration of his body, by striking
thetn with blindness, that they could not see
him, or by terrifying their hearts, that they
durst not touch him. So saith Ambrose :
' He went down through the midst of them.

contrary to the truth of the Hebrew text, and i the mind of those raging people being sua
an ancient copy of Luke in Greek, why should ! denly either changed^ or astonished." The
he doubt to omit ? j same saith Beda, Euseb. Emiss. Horn. ser. 3.

23. Augustin saith not that Jacob and Heli 'post 2. domiin quadrag. Neither is there any
were brethren by the mother, but that Heli j ancient writer, that favoureth your monstrous
descending from Nathan, adopted Joseph, imagination, that, he went through men's bo-
being not his son by nature. Hierom citeth dies. For neither is it said, that he went
the law. Dent. 2^, that the_ brother or kins- | through a door: neither will he make his
man shoijld marry the vyife of him that died i body without space of place, for then his body
without issue, whereby it appeareth that by ' should cease to be a body, as Augustin sliow-
the brother, he understandeth not the na- \ eth, Epist. 57. Dardano. And though Christ
tural brother, but according to the_ Hebrew by tiie absolute power of his divinity can do
custom, such kinsman as was not forbidden all things, yet will he do nothing contrary to
by the law. Levit. 18. Only Eusebius out his own will, his word, his glory. That his
of Africanus, an Historiographer, supposeth ^ humanity, in all natural qualities, is like ours,
that Jaoeb and Heli were brethren by the his word bearcth witness. Heb. 2. 17
mother, and niarried both the mother of Jo- |

seph : which is not like, because such mar- Ch.\pter 5.

r^ing, is incestuous by the law. Levit. 13, 16. 3. Although it be true, that Christ's chair is
Except we should say, that their marriage in the Church, yet this is a fond collection,
was like the incest of Juda with Thamar, P^or if the ship were here the Church, then all
which is also in the genealogy of Christ. | to whom Christ preached that were on the

i shore and in the other ship, were out of the

Chapter 4.

2. For Lent fast, Notes Matt. cap. 4. except
Clement, constitution, which is a counterfeit
book, lately brought to light, rejected of the
ancient Fathers of the Primitive Church,
as containing many thing* heretical, false, and
frivolous, and yet altered since the ancient
Fathers' age. That he bringeth in James the
brother of John, writing and speaking with
the rest of the Apostles, many years after his
death, Lib. C. r. 14. And in the 18th chapter
of the fifth book, the celebration of Easter is
prescribed, clean contrary to that, which F]pi-
phanius tcstifiuth to have been the constitu-
tion of Clement, the pretended author of this
book, contra Audian, Hcer. 70. The same
counterfeit CInmcnt, lib. 6. cap. 7, calleth Phi-
lip, spoken of Acts 8. an Apostle, but lib. 8. rap.
52, he maketh him but a Deacon. These few
reasons, among a great number, show the
vanity and falsehood of that Apocryphal book.

8. If heretics allege the Scripture against
Christ's Church, as the devil did against
Christ, the Church must confound them bv
the Scriptures, as Christ confounded the devil.

Church.

6. Peter's successors be true preachers of
the gospel, as for the Pope that never preach-
eth the gospel, never casteth out Peter's net,
to fish for men as he did.

10. By Matthew and Mark, it is evident,
that Christ spake jointly to Peter and Andrew, <
"I will make you fishers of men." Mall. 4.
19. .Mark 1. 17. Therefore it is a brutish col-
lection, to gather Peter's prerogative, before
all men in the office of fishing.

20. The words of Ambrose be otherwise
than you cite them. "The Lord is great,
which for other men's sake forgiveth other
men : and while he alloweth some, he re-
leascth the faults of others, why should not a
man thy fellow prevail with thee, when with
God the servant hath the mean of interces-
sion and the right of obtaining ? liCarn thou
ihatjndgest, to forgive, learn that thou art
sick, to obtain forgiveness. If thou doubtest
to obtain pardon of grievous sins: take to
thee entreaters, take to thee the Church
which may pray for thee, by contemplation-
whereof, the Lord forgiveth that which he

LUKE.

might deny thee." There is nothing hard in
this speech, but the name of merit, which the
fatliers use oftentimes, when they signify any
mean of obtaining, and not as Papists take it,
for deserts. And the argument that he draw-
eth trom hence, liiat one man should be en-
treated by anoilii r to forgive, deciareth tiiat
ho mcaiieih luit w drthinc.^s, or merit of works,
to prevail with God: as ho e.vpresseth most
plainly in other places, where he saith,
" whence should I have so great merit, see-
ing^ mercy is my crown ?" Exhort, ad Virgin.
Affirming also, that a man is justified and
saved by faith alone, very oftentimes. In ep.
ad Rom. cap. 2. and 3. 4.9. 10. 11. 1 Cor. 1.
Gal. ca. 3. 5, and elsewhere.

24. Christ as (iod lorgiveth sins properly,
here to the sick of the" palsy. But iW«H. 9.
you hold, that Christ as man, forgave sins to
this man. The power that Christ gave to his
disciples to forgive sins, is to declare them to
be forgiven by God. Hieronym. in Malt. 16.

23. Francis followed not Christ in preach-
ing the Gospel, but did set up a new sect of
his own religion, of whom they be called
Franciscans, as of Christ Christians have
their name. Yea, Francis was crircified for
his sect, if we may believe his disciples' wri-
tings and paintings of him. Who, also, with
the rest of begsing friars, go about to abolish
the Gospel of Christ, and, ilierefore, did write
a new gospel, and called it the Gospel of the
Spirit, and eternal Gospel, which was expound-
ed openly in Paris, and had been preached 55
years without controlment, till at last it was j
burnt secretly, at the importurjate request and ,
outcrying of Guilielmus de sanclo Arnore, and
others, of Paris : Guil. de sanct. Amore de pe- \
riculn novissimi temporis, cap. 8. Matheus Paris
Anno Domi. 1256.

Chapter 6.

I. A false slander: we say not, that all J
things in the Scripture are very easy. But
we say with Auguslin, "that God hath gra-
ciously, and wholesomely so tempered the
Scriptures, that by evident, or plain places, he
might provide for hunger, and by dark places,
wipe away loathsomeness, i'or nothing al-
most is beaten out of those obscurities, which
is not found elsewhere, uttered most plainly.
De Doct. Christ, lib. 2, cap. 6. And as for this
Sabbath second principal, Epiphanius showeth
plainly, that it was the last solemn day of the
feast of unleavened bread, by conference of
the Law. Levit. 23. E/jipha. Hares. 51.

8. It is enough for you to call us heretics,
and say that we understand little or nothing in
the Scriptures, but thereof let our preachings,
writings, and conferences, bear witness. Yet
•we vaunt not of our understanding, but hum-
bly thank the author thereof

10. The Church ought to follow our Saviour
Christ, in prayer, earnestly, when ministers
of the word and sacraments are ordained.
But this example is little followed in Popery,
as common experience teacheth, where simo-
ny so greatly prevaileth in this matter, and
most of all at Rome.

23. The sufferings of this life, are notuxyrthy
of the glory that shall he revealed in the children
of God, Rom. 8. 18. Therefore, they be not
meritorious of the reward o( heaven; for
eternal life is the free "ift of God in Christ
Jesus our Lord. Rom. 6. 23.

26. We preach mortification, and bearing
of the cross of Christ, to be necessary for all
Christian men, under pain of eternal damna-
tion, which is no pleasant doctrine to carnal
rnen. But your doctrine of pardons, absolu-
tions, dispensations, converting of eternal
pains into temporal, and then satisfaction by
meritorious deeds, and other men's works
sweetly paid for, be preachings of pleasant
things, to serve the humour of itching ears.
31. Our Saviour, Christ, gave names of sig-
I nification to his ministers, that we might not
only learn ihe dignity of their office, but, also,
I their duty. And, therefore, we do rightly
I make our argument of the notation ot the
I Apostle's name : They be legates, or ambassa-
dors, Ergo, they cannot make laws, nor pre-
scribe, or teach any thing, beside their com-
mission, for this is the duty of legates. Yet
is their office of high dignity and authority,
being the ambassadors ot the King of Kings:
because a legate, or ambassador, represent-
eih the person and authority of the prince
from whom he is sent. So an elder is a name
of dignity, gravity, and authority ; a bishop of
vigilance, wisdom, diligence, which in so
weighty affairs as concern his office, cannot
be without honour and authorny, Therelbre,
it is a lewd slander, that we deceive the sim-
ple in mea^•urmg the nature of sacred func-
tions, by the primitive siwnificaiion of their
names. Their offices and functions are set
down plainly in the Scriptures, as well for
the dignity, as for the duty that belongelh
unto them. And iheyhave apt names given
by the Holy Ghost, to admonish themselves
of their duties, and other men both of their
dignities and duties. But you would have
dignity without duty. If he have the name
of a priest, or a bishop, it skilleth not, though
he lack learning, honesty, diligence, watch-
fulness, he is priest and bishop, good enough
for Popery. And if he make laws, and teach,
beside his commission, as the Pope doth, he
is still apostle, or apostolic. But you labour
in vain to blind the world any longer, with
names and titles of honour, when the persons
have nothing that without duty doing, can be
worthy of any estimation, with them that
know what belongeth to those offices and
names. That the name of Apostles is not to
be given to all that are sent, but only to them
that have immediate commission from Christ,
as first the twelve, and then Paul and Barna-
bas, to whom you hardly allow the name of
Apostles, by full, special, and immediate com-
mission, but by use of Scripture, we do will-
ingly acknowledge ; but that the name of
Apostles absolutely w-as given to their suc-
cessors, by use of Scripture yon are not able
to prove For, in that general commission,
they had no successors. And Epaphraditus,
is not called an Apostle simply, but your

94

LUKE.

Apostle, that is, saitli Piiotius, because they
sent necessary tidngsliy I'aul to him. (^ecum.
Or, as Ambrose sauli, lie was made their Apos-
tle by the Ajiosll.c, when Le sent him to exhort
them: by which interpretation, he was the
messenger ol I'aul. i'ar unlilie to Gregory,
and his disciple Augustin, whom you call
Apostles, ot whom the latter was Gregory's
apostle. But Gregory was not Christ's apos-
tle : yet far from the sincerity, calling, and
authority oi' an apostle of Christ. But the
wonderlul prerogative of Peter's primacy,
above the rest of the Apostles, we see not,
seeing it vyas a primacy of order, not for honour
or authority. Cypr. de unitat. eccles. Hiercm.
cont.Jovin.lif). 1. and Ep. Evagrio. Concerning
the lesson you would have us to learn by the
name of Apostle, we acknowledge that none
are true Apostles, pastors, or teachers, but
those that are sent of God, and have lawful
calling by God and the Church.
35. if any precept be too heavy for you to

stitious worshipping of the memories of Christ
and his Saints, although they were true, and
not feigned relics. For tokens of exceeding
great love, should be extended toward the
poor niembers of Christ, to whom whatso-
ever is done of true love, he accepteth as
done to himself. Matt. 25. 40.

47. Only faith obtainelh remission of sins,
whereof love is an effect. For the argument
is not, as the whole discourse of the text is
manifest, from the cause to the eifect, but
from the effect to the cause. Many sins are
forgiven her, therefore she hath loved much,
as the words following do make it manifest.
For to whom little is remitted he loveth little.
The same thing declareih the parable of the
two debtors, tliat forgiveness of the debt
goeth before love, therefore is cause of love,
and not love the cause of forgiveness of sins.
So saith Ambrose: "According to man he
offendeth more, who ought more, but by the
mercy of our Lord, the cause is changed.

ir, you mitigate it by making it a voluntary > that he loved more which ought more, if he
counsel. But to lend, vvitliout hope of resti- ' have obtained grace or forgiveness," in Luke
tution, is a part ol true charity, which is one 1 c. 7. The like manner of speaking, and use
of the great commandments. Yet it is not j of the particle on, is in .lohn 15. 15. " I have
to be meant of all men, but such as have need j called you friends, for I have declared to you
to borrow, not to serve their pleasure, or to ! all that I have heard of my father," where
increase their gain, but for their necessity. [ this declaring is the effect, and not the cause
And it is manifest, that where we are com- j of his love.

manded to lend, not only usury is not to be 49. A slander, for we acknowledge the
looked for, but even the principal must be ad- ! power of forgiveness of sins by the ministers
ventured, never to be restored. \ of the Church, yet far differing from the power

48. If faith be taken tor bare knowledge, as ' of our Saviour Christ, who as God forgave
in James 2, he that trusteth to such a faith, ! absolutely of his own authority, his servants,
buildeth in the sand. Yet, true taith only by declaring his will in forgiveness of sins,
sufficeth to justification, and bringeth forth
good works as the fruits of a justified man :
as Augustin showelh plentifully. De fide
et oper. c. 15. and 22, and 23.

50. Remission of her sins, was not before

attributed to charity, but by her great love it

was showed, that many sins were forgiven

j her: as unio the debtor of a great sum. Cha-

CiiAi'TER 7. I lily therefore, was not cause of remission,

5. To build a Church or College, or any ; but an effect thereof And true it is, that

" '■ ■■ faith only justifying, doth not exclude other

causes, but only the merit of good works.

Other place for the maintenance of God
service, or good learning, is a good work.
But to build a Church or Monastery for the
maintenance of idolatry, or idle superstitious
hypocrites, such as your Monks are, is no
work acceptable to God, but rather displeas-
ing hi m.

30. John's baptism was a Sacrament, as
verily as the Baptism and Supper of the Lord
be now.

38. Outward signs of true repentance, and
effects of love and thankfulness for sins for-
given, as our Saviour Christ himself intcr-
preteth thtin, not works of satisfaction to
obtain forgiveness of sins. For as Ambrose
saith of Peter's tears, "We read his tears,
we read not his satisfaction," in Luke, cap. 22.

44. Note that carnal men, with Papists,
may bo otherwise faithful. But with Chris-
tians, althouLdi the faithful be not free from all
carnal ati'ciMioiis, yei they have crucified the
flesh, wiih the alfc'ciions and lusts thereof, so
that they cannot be truly called carnal men

"which follow a justified man, go not before
to justification." Aug. de fide et oper. c. 14
And witness, that faith only doth justice be-
fore God, are almost all the ancient Fathers
in express words. Origen in ep. ad Rom. lib.
3. c. 3. Cyprian ad Quirinuvi, cap. 42. Hilar, in
Matt. can. 21. Greg. Nazian. Orat. 22. de mo-
dest. Basil, de humilitate horn. 51. AmJiros. in
3. ad Rom. and many other places. Chrysos-
torn in ep. ad Rom. horn. 7. and many other
places, Hieronym, adversus Pel. IS). 1. in ep. ad
Rom. cap. 3. and others.

Chapter 8.
5. Paul speaketh not of rich women, that
might relieve his necessity, and spare the
Church : but of a wife that might be a bur-
den to the Church, as the text is plain, and
Clemens .'Mexandrinus tcstifieth. Stro/i. lib.
3. Otherwise it liad been absurd, that they
should leave their own wives, and carry

Theextraordinary works of devotion, towards ; strange women about with them, such long

the person of our Saviour Christ, are no ex- ! journeys as they travelled.

ample to justify pilgrimages to idols, super- ' 13. True justifying faith cannot be utterly

LUKE.

95

fa i ill may be

pre-
It. is

lost: but a dead and I'r
had and lost.

45. It is a weak argument for Peter's
rogative, that he is named only, or first.
a stronger argument against his prerogative,
that when the dignity and prerogative of the
apostles is purposely in hand, he is not named
first, as Gal. 2. 9. And yet Peter's primacy of
order, or confession, isgranted,not of dignity,
decree, or authority.

33. This is popish evidence, which all the
logicians in the world are not able to conclude,
in lawful form of arguments, out of the text.
The spirit of the maid and Lazarus returned,
ergo, from a third place. For it cannot be
thought, saith he, that they were called from
heaven or hell. And why may we not, or
ought we not to think, that their souls were
where the souls of other godly persons de-
parted were'?

ClIAPTEU 9.

1. That which is proper to God, cannot be
communicated to men. Therefore God only
worketh miracles, and forgiveth sins by the
ministry of man.

4L The church hath not at this day, power
to cast out devils, or to work miracles ordi-
narily: therefore your ordinary offices of ex-
orcists, exorcisms, and unctions, be mockeries
of the gracious gifts of miracles.

55. Peter used not an ordinary, but a mi-
raculous power, when he pronounced sentence
of death against Ananias and Sapphira, not for
defrauding the church, but for lying against
the Holy Ghost, Arts 5. 3. For they might
have kept the whole price, or not have sold
their land, without blame, if they had not play-
ed the hypocrites.

Chapter 10.

13. Punishing of the body by sackcloth and
ashes, is no satisfaction for sins past, but a
help unto repentance, as a sign of humiliation.
BasilinP.<.2<3.

16. It is all one to despise the ministers of
Chrisl's Catholic church, and to despise Christ.
But of the popish church, and the popish
priestS; it is not true.

21. The true children of the church, whosi
faith is builded upon the word of God, may
learn out of the holy scriptures, the manner
of Christ's presence in the sacrament, and
other things needful to know: when popish
hypocrites, with their faith implicit, know
nodiingnecessary for their salvation. For it
is sufficient in poperv. to bulie ve as the church
believeth, though they know not what the
popish church believeth, nor upon what war-
rant of God's word.

28. Christ was not asked, bv what means a
man might attain to eternal fife, but by what
doing, or what kind of works, the kingdom
of heaven were to he obtained : therefore
he mocketh not : but directly answereth
to the question, by fulfilling thehiw: which
if any can perform in such perfi^ction, a
God's justice doth require, he shall bo just

tied by the works of the law, without the
mercy of God in Christ. If he cannot, he
is under the curse : and tliat is every man's
case, seeing none is justified by the law, but
by faith in Christ, Gal. 3. But the scriptures,
you say, give examples of divers that have
kept and lulfilled it, as far as it is requisite i.a
this life. And first of David, of whom God
testifieth that he kept his commandment, and
followed mewiiii his whole heart. What im-
pudent abusing of the scripture is this ? Is not
the fall of David notorious ? And doth he not
in a hundred places in the Psalms, crave par-
don for his sins and transarressions of the
law? Therefore he kept God's command-
ments, but not perfectly, nor loved God with
all his heart, might, strength, according to
the commandnietil, Deut. G, though he walked
after God with all his heart, that is unfeignedly,
and not as hypocrites and carnal men do, that
profess religion. The like is to be said of the
peophii Asa's days,which swore with all their
heart, that is with full purpose, to keep their
oath, and unfeigned desire to seek the Lord :
yet dill they not fulfil the lavv, but were siri-
ners, and were justified freely by grace in
Christ, as Paul affirmeth of ail men without
exception, Rom. 3. 23. As for the prophet,
Psal. 119, confesseth, that he hath gone astray
as a lost sheep, and even in the same verse
you quote, prayeth that he may not err from
God's commandments. Therefore that he
sought God with all his heart, is not to be ta-
ken for a perfect keeping of God's law, but
for an earnest and unfeigned desire of the
spirit, against which even in the regenerate,
the flesh always rebelleth, so that they cannot
do what they desire. Gal. 5. 17. Ecclesiasti-
cus doth not say that David . loved God with
all his heart, but from all his heart, that is,
from the bottom of his heart, unfeignedly ; yet
not perfectly. For who can say, my heart is
clean ? I am pure from sin. Pro. 20. 9. And
David confesseth his own sin even from his
conception, Psal. 51. 7. The like is to be
said of Ezekias, who with a sound heart
walked before God in truth, that is, without
dissimulation or halting, as hypocrites do, yet
kept not the law perfectly, so that he could
live thereby, nor loved God with all his heart,
might, soul, &c. L-ist of all, Zachary and
Elizabeth walked in all the commandments of
God, yet fulfilled not the l.iw, and though
their life was blameless in the sight of men,
yet were they not able to stand before God's
justice, in whose sight no man living shall be
righteous, Psal. 143. 2. Now where you have
a vain evasion, in these words, as much as is
requisite, &c. It is requisite of every one, that
secketh to be justified by the law, that he keep
it perfectly without sin, else he is under the
curse, and cannot be justified by the works of
the law, Gal 3.

30. Against this vain collection by allegory,
the scripture is plain, that we are all dead m
sin, by the sin of Adam, Roni. 5. 12. Eph. 2. 1,
5. Col. 2. 13. The counsel Acausicanum,
wWich you quote belike to prove that the

LUKE.

freedom of will is not lost in Adam, saith ;
"It is so inclined by the sin of the first man,
and attenuated, that no man after could love
God as he ought, or work that which is good
for God's sake, except the grace and mercy
of God prevented him." And if by those words
you think there is any life left unto it, cap. 22,
the counsel saith, no inan hath any thing of
his own, but lies and sin. And cap. 21, nature
by Adam lost, by Christ is repaired. And
whereas you seem to leave some life, justice,
and freedom of will in man, which by Christ
is recovered, increased, healed, and enabled :
thus we read, cap. 7, the title of which is,
that we are not apt to think any thing of our-
selves, as of ourselves. " If any man do hold
that a man by the force of nature can think any
good thing, which pertaineth, and is expedient
to eternal life, or that he can choose either to
be saved, that is, to consent to the preaching
of the gospel, without illumination and inspi-
ration of the Holy Ghost, which giveth to all
men the sweetness, in consenting and believ-
ing the truth, he is deceived with a heretical
spirit, not understanding the voice of God,
saying in the gospel, wilhout me you can do
nothing : and that of the apostle, not that we
are apt of ourselves to think any thing, as of
ourselves, but our sufficiency is of God."
And touching understanding, the apostle saith,
the natural man understandeth not those things
that be of the Spirit of God, for they are fool-
ishness unto him, neither can he know them,
because they are spiritually discerned. So
that neither the will nor the understandmg
have any heavenly life in them.

35. That which is bestowed for the full re-
covery of the wounded man, is a duty of
charity, therefore commanded. So is what-
soever we are able to do, pertaining either to
the perfect love of God, or the love of our
neighbour as ourself, is of duty though it be
not expressly named, but generally coiiimand-
cd, and it is sin to omit it. That which Au-
giistin saith of Paul : he did bestow more,
when he went a warfare at his own cost, it
is to be understood of the general liberty that
all preachers have to live of the gospel. Yet
was it his duty, in that special case, to forbear
that liberty, or any other thing that is lawful,
that he should not give any hindrance to the
gospel of Christ. 1 Cor. 9.12. Therefore it
had been sin in him, to use that liberty to the
hindrance of the gospel. So that it was no
work of supererogation as you term it, but of
duty in that case, to forbear it. Again he
forbeareth, that he should not abuse his power
in the gospel, 1 Cor. 9 18. If he abuse his
power in the gospel, he sinneth, ergo he for-
neareth of duty : for it is his duty to avoid sin.
What then, did the other apostles sin in not
labouritig as the idle monks objected to
Augustin ? No, their case differed from his, j
as he showeth plainly in the same book, cap.
22. They used their liberty to no hindrance
of the gospel: he could not use it, but with
impediment of the gospel. Therefore works
of .supererogation arc noH>roved by Paul's ex-

ample. Neither by his counsel unto virgmity,.
w;hich is not to be neglected where God hath
given the gift, and it may serve to the advance-
ment of God's glory, which every one is bound
to procure, to the uttermost of his strengtli,
Deut. 6. 5. Luke 10. 27 ; though the special
state of virginity be not commanded general-
ly, because God hath not given the gift to all
riien generally. And somustOptatusbe under-
stood. Chrysostom interpreting this parable
allegorically, as many of the fathers do, yet
acknowledgeth, that the governor of the
church can bestow no more than is contained
in the gospel. For seeing nothing can be ad-
ded to the two Testaments, neither may the
law of God receive any increase or diminish-
ing, what is then, which the governor can be-
stow more than he hath received ? but that
which is his owti duty, in which he is bound
to endeavour, that he lay out that which is
committed to him that he hath received. Sec.
De eo qui inc. in lat rones sermon. By Chry-
sostom's judgment therefore in this place, he
can do no works of supererogation. Euthy-
mius upon this place saith, I will pay thee, if
thoii shalt bestow any thing of thine own that
may profit him. For teachers do add of their
own, when they dilate the interpretations of
the words of God. For they take indeed the
argument or substance of the matter out of
the two Testaments, but by their own speeches
they bestow greater pains upon them that are
diseased. This author gathering the judg-
ment of the ancient fathers of the Greek
church, could find no works of supererogation
in this text.

42. God be praised, there be in our church
many that have chosen the best part with
Mary, which all Christians ought to do, even
that "part which shall never be taken from
them. By example of Martha and Mary,
saith Ambrose upon this place, is set forth
the devotion of the one laboursome in works,
and the religious attention to the word of God
of the other : which if it be joined with faith,
is preferred before those works themselves, as
it is written, Mary hath chosen the best part
which shall not be taken from her. Let us
therefore study to have that which no man
can take from us, that our hearing be not slight
for fashion, but diligent. For the seeds of the
word of God itself are wont to be taken away
if they be sowed by the hiehwayside. Let
the desire of wisdom move ihee as it did Mary,
for this is a greater, this is a more perfect
work. Neither let the care of service turn
thee away from the knowledge of the heavenly
word, neither reprove thou them, nor judge
them to be idle whom thou seest occupied in
study of wisdom. There be also which have
chosen the contemplative life, which have
purposed to keep virginity or widowhood,
which offer to God, as he hath enabled them,
and as they see it for his glory, the free will
offering of their goods and labours. Not to
merit or make God debtor unto them, but to
testify their zeai, and thankfulness toward
God. Before Mhom thev acknowledge, that

LUKE.

97

when ihey have donv iili thej' arc coiiuiianded, i else it nuiatbc lojtcled, tisthe uayiiij^ot a man,
which IS inore than Uiey cun, ihey are unpro- ' and not of God. Tlie lomth place is ot our
fitable servants: luid iheret'ore look for re- ] judgment, which shall be " acconiiiig to our
ward by God's only mercy, according to his | works," which are iho truils and true effects
pronnse, and not according lo their deserts, i of a lively failli, by which the elect are dis-
The true church was many hundred years cenicd from the reprobate. Last ol all, where
without monks, friars, or nuns, and may be you say, " here ihey make clean and satisfy
without such votaries, as you mean, always, i for the Jew's former oifences, the text saith
Ami when the church had monks, which ] not so ; but to iheni which give alms of a true
ligious indeed, they were soon weary I faith, all things are clean without any cere-

of their hard labour, which was their profes-
sion, as appeareth by Augusiin's work, de
opere Monuckoruni: and slioinl\- dfiMin rated
into idleness the mother of all vu ( ,^, v.i.rreot
grew such inconvenience, as \v;us not to be
suffered in any Christian commonwealth :
and therefore they ai-e necessarily and most
justly abolished.

Chapter IL

27. Bede's words be these: "And let us
with these words, lift up our voice agai)ipt '
Eutyches, which denied the truth of Christ's
human nature, after it was assumpted of hi- ;
Godhead." Meanhig that we have a goud
argument, to prove the truth of his human na-
ture in these words of the womair, which our
Saviour Christ doth not deny, but showeth a
greater happiness in them that hear the word
of God ana keep it. Euseb. Emiss. homi.
Domi. 3. in. Qiuidr.

29. Although our Saviour Christ,by the virtue
of his death, overcame hell ;md the devil: yet
his soul which he committed unto his Fadier's
hands was in Paradise, where he promised
the thief should be with him, Luke 22. 43.
But that his soul was three days, that is, from
the time of his death until his resurrection, in
hell, it is contrary to the opinion of many Pa-
pists.

32. They declared their inward sorrow
for their sins, by outward signs of humilia-
tion.

41. Alms is a worthy fruit o'f charity, and
therefore hath great commendation in the
scriptures. But not to be a cause of salva-
tion, as by your pretended places of holy writ,
you go about to prove. First you bring Ec-
clesiasticus, which is no canonical scripture,
and yet you falsify 1 iswords. For he saith
not, that alms extinguish sin, but his words
are after your own translation, " alms resist-
cthsi;is:" after the Greek: "Alms shall be
clear from sins. In the second place, your
vulgar Latin translation is corrupt, for accord-
ing_ to the original tongue, in which Daniel did
vyrite, the text is, "break oil' thy sins with
righteousness, and thy iniquities with iavour
toward the afflicted." That is, as thou hast
sinned rnuch in injustice and cruelty, so now
break off that course of sin, and take the con-
trary way of justice and humanity. Your
third place is Tobias, which is no canonical
scripture : where I marvel that you add not
out of your Jjatin text, which is not in the
Greek, that alms delivereih from all sin."
But whereas Tobias saith, that alms delivereth
from death, it must be either understood as it
may agree with the canonical scripture, or

mony of washing, such as the hypocrisy of
the covetous Pharisees had invented, for puri-
fication and cleansing of God's creatures.
Augustin saith not, that " alms is done for a
propitiation to God of former oliences." But
Ids words are, "Our life must be changed
into better, and by alms God is to be entreated
for sins past, not to be bought after a sort,
that we may always commit them without
punishment." Alms therefore, are not a pro-
pitiation for our sins, -which is only Christ Je-
sus, 1 Jdut 2. 2, but a fruit of true repent-
:iiicr, ^vh^r;_llv God turnedi unto us, when we
wiih ,1 inic liiiili, that shuweth itself by such
fruits, turn uu;o him. "For only the taith of
Christ doth make clean," Augustin saith, in
Psalm 88. And tlrat only faith doth justify.
The fathers quoted, chapter 5. of this Gos-
Pel-

46. The name of priests is not odious with
us, because the .lew's Priests were naught,
for we hold, thai Christ; is om only high
Priest, and that all Chvisii;,n m n :m(l women
are Priests. But the wirl,' .1 li!. . :iiiii Ithisphe-
mous heresies of popish L'nests, have made
them odious to all good men.

47. To build the prophets' sepulchres, so
hypocrisy and superstition be away, is not
evil. But it is much more excellent to follow
the doctrine and virtues of the prophets, than
to build and garnish their monuments.

ClIArTER 12.

5. These are slanders, that the Protestants
teach security of salvation : and that fear of
hell maketh men livpocrites : although the
faithful by God's promise are assured of sal-
vation, and we must avoid sin, not only for
fear of punishment in hell, but chiefly for love
of God our merciful Father.

11. It is not enough for a Christian Catholic,
to say that he is a "Catholic man, and that the
church whereof he is a member, can give a
reason, &c., for a Christian Catholic must be
ready to give an account to everyone that
asketh of the hope that is in him. 1 Peter 3.
15. Again, this answer that you set do\vn,
restraineth the promise of wisdom and mouth
to be given, to a sophistical form of words,
which a parrot may learn to pronounce, and
is indeed a crafty evasion, rather than a clear
confession. For every heretic may ;ay as
much as you teach a popish CathoUc, for a
sufficient confession.

21. He is rich to godward, diat trusteth in
God and not in deceivable riche.s, which is rich
in good works, i.md is ready to distribute, &.c.
1 Tim. 6. 17,18. I3ut store of merits and merito-
rious works, the scripture never speaketh,.

98

LfJKE.

of, neither doth God reward our merits,
but his own gilts. Aug. m Psal. 70, cone. 2.
In Psal. 101.

3.5. If'to gird our loins be to keep chastity
and contiiiency, then married men may keep
ciiastity and coiitinency, lor this commarid-
ment extendcth to all true Christians. There-
fore, saith Beda, " He teacheth his scholars
to gird their loins to retain them trom the
love of worldly things." Euthymius saith,
"He propoundeth to them the virtue of work-
ing. For they that have any work in hand
have their loins girded up. Or by girding
the loins he exhorteth to the binding of con-
cupiscence."

Chapter 13.

3. Your interpreter meant true repent-
ance, howsoever you draw his word to pe-
nance, out of which you would pick satis-
faction.

5. A true faith, by which we are justified
before God, cannot be void of good works,
but a dead i'aith is like the fig-tree.

22. The straight way, as well in religion,
as in life, is the way that leadetli to life : and
the ancient way wherein all that are saved
liave entered.

24. The mortification of the flesh, and ab-
negation of men's selves, not Popish penance,
which is easily bou"ht out by a Pope's par-
don, are the straight wav, mentioned in the
text: as for the Popish Churcli's discipline,
is easy enough for them that have money to
redeem themselves from it, seeing the Pope
setteth up an open market of dispensations
and pardons : so that ibr money you shall
have liberty, either to commit sin, or else
pard(jn for any sin that you shall commit, and
of penance due for the same.

28. Augustin saith, it is madness to think
they can communicate with Christ in his Sa-
craments, which communicate not in his
word. Therefore, as he saith there also, " They
eat and drink the body and blood of Christ in
a Sacrament : and are not acknowledged,
because they acknowledge not by the Gospel,
his members dispersed over all the world.

34. The Jews lost their pre-eminence by
their own will, which cannot be called free,
when it was thrall to sin, and not made free
by the Son of God. Therefore neither the
Pelagian nor the Popish heretic, hath any ar-
gument here, to prove free will. " For iVee
will," saith Augustin, " to ove God we have
lost all through the greatness of the first
sin." Ep. 107, Vifrili. Again, " That part of
mankind, to which God hath promised deli-
verance and an eternal kingdom, may it not
be repaired by the merits of their own
works ? God forbid. For what good can
he work that is lost or cast away, except he
be delivered from perdition. What by free
will ? God forbid that also. For man using
free willamiss, lost himself anditalso. For as
he that killeth himself killeth himself while
he liveth, but in killing himself li veth not, nei-
ther can he revive himself when he hath slain
himself. So when man sinned by free will,

sin got the victory, and free will was lost. For
of whomsoever a man be overcome, to him
he is addicted or bound as a slave. This truly
is the sentence of Peter the Apostle : which
seeing it is true, J pray you what liberty can
there be of him that is a bond slave, but when
he delighteth to sin ? For he serveth freely
that doth his master's will gladly. And by
this he is free to commit sin which is a slave
of sin. But to do justly he shall not be free,
except he, being delivered from sin, begin
to be a servant of righteousness. That is
true liberty, for the joy of well doing, and
a godly bondage to obedience of the com-
mandment. But whence shall a man that is
bond, and sold, have this liberty? except he
do redeem him whose saying that is : It the
son shall make you free, then shall you be
free indeed. Wliich thing before it begin to
wrought in a man, i. -w can any man boast of
free will in a good work, which yet is not
free to work well ? except he extol himself
being puffed up with vain pride, which the
Apostle beateth down when he saith, you
are saved by grace through faith," &c.
Euchcrid. ad' Laurent, cap. 30. This is the
Catholic faith conceming free will. And
whensoever any ancient godly father seemeth
to avow free will, he meaneth against the
Manichees' and stoics' freedom from coac
tion, which we acknowledge, and not freedom
from the thraldom of sin since the fall of
Adam.

Chapter 14.

14. That good deeds may be done in respect
of the reward that is promised, we acknow-
ledge : but not only, nor principally, for our
own reward's sake, but for the glory of God
more [jrincipally.

23. Man's will is free from compulsion, or
enforcing: for if it were enforced, it were
not willing but nilling. Yet is it not free from
slavery and thraldom unto sin, which is the
freedom we deny, and the Pelagians with the
Papists affirm, chap. 13.

Chapter 15.
7. Our Saviour meaneth not, that there are
any so just, that they need no repentance :
For all have sinned. And there is not one just.
Rom. 3. 10. 23. But rather hypocrites, such
as the Pharisees were which thought they
had no need of repentance. As Augustin
holdeth In Qu- Evang. lib. 2. c. 32, Anibrose
upon this place intcrpreicth that one sheep, to
be all that are saved by Christ. " That sheep
is one in kind, but not in particulars, for we
are all one body, but many members. And
therefore it is written ; yc are the body of
(Christ, and members of his members. There-
fore the Son of Man came to save that which
was lost : to wit, all. For as in Adam all die.
so in Christ all shall be quickened. The rich
shejiherd therefore, of whose flock all we are
but the hundredth part, hath innumerable
flocks of Ani^'els, Archangels, &c." You see
therefore that by the just which need no re-
pentance. Ambrose understandeth not men,

LUKE.

99

but Angels. Becia understandcth the just to
be sucn as because they have not committed
the greatest sins, are slow to good works, and very
secure. These I suppose have need ol re-
pentance. Euthyniius and Theophylact
agree with Ambrose, Eucher. lib. 2. cap.
15. Therefore there are no men that need
no repentance simply, but in comparison oi"
them that are wholly fallen from God, as
open siiuiers and exconmiuiiicato persons.

10. Our hearts and inward repentance, are
not known to the Angels, but by the fruits and
true efiects thereof. For God only knowelh
the hearts of all the sons of men, and their heart's
repentance, 1 Reg. 8. 39. And although the
elect, after the resurrection, shall be like in
glory to the Angels, yet it followeth not, that
they shall be like in all things, and much less,
that their souls now in heaven, be like the
Angels; whose presence and ministry God
useth in the preservation of his chosen, in
procuring the means of their conversion and
salvation while they are in this world. And
though they be as near God in heaven, as the
Angels, yet it followeth not, that either the
one or the other, see and know our affairs,
otherwise than it pleaseth God to reveal
them. For that profane speculation, that
God is like a glass, in whom all things done
in this world may be seen in heaven, is a
vain devise of an idle brain, without all au-
thority of Scripture : yea contrary unto it,
which teacheth that God oidy searcheth the
heart and secret thoughts of man: which
therefore are unknown to Angels and blessed
spirits, except it please God of special dispen-
sation, to reveal them. And if they did or
mi^ht know all our affairs as well as God, yet
it followeth not, that we should pray unto them,
having a commandment and promise to call
upon <iod, and to be heard for Christ's sake ;
and neither commandment, nor promise, nor
example in the Scriptureofany godly person,
that prayed unto them.

23. Augustin meaneth the oblation of
Christ upon the cross to God the father,
the remembrance whereof, is celebrated
in the Lord's Supper, as he declareth him-
self more plainly. Octoginta trium Question-
urn. Qu. 61. He is our Priest for ever after the
order of Melchisedec which offered himself
a sacrifice for our sins, and hath commanded
the similitude of that sacrifice to be celebra-
ted in remembrance of his passion, so that we
may see the same thing which Melchisedec
offered to God, now to be offered in the
Church of Christ throughout all the world.
Remember that Melchisedec could not ofler
the natural body of Christ, so many hundred
years before it was conceived and born of the
Virgin Mary. Therefore that which Aii-
gustin saith is offered in the Church, is not
tlie natural body of Ch: '.st : but bread and
wine, in remembrance of his passion, as a
sacrifice of thanksgiving. Caesarius Arela-
tensis horn. 4. de Pasca, referreth it to the
effect of Christ's death, whereby pardon is
granted daily to penitent sinners.

CltAPTKR 10.

8. The faiihful know not ova of the word of
God, that they may gain salvation by their
money, but that by beinjj good stewards,
and making them friends of the unrighteous
mammon, they may gain testimony of their
liberalily, which shall not be unrewarded.
Otherwise, money is too base a thing to gain
salvation by, which the Son of God bought
for tliein, not with gold or silver, or any such
corruptible trash, but with his precious blood.
1 Pet. 1, 18, 19.

9. That alms, although greatly accepted of
God, is meritorious, the Scripture never
teacheth, nor that alms purgeth sin, or gain-
eth heaven. Notes Uth chapter of this Gos-
pel. The prayers of the poor are indeed
procured by giving of alms, if they be thank-
ful persons upon whom it is bestowed, but
no patronage in heaven. The Prophet Da-
vid, no doubt was a good alms-man, yet he
acknowledgeth no patrons in heaven, but God
the Lord: "Whom have I in heaven," saith
he, " but thee ?" Fs. 73, 25. Neither doth the
text say, the poor shall become patrons, but
" they may receive you into the everlasting
tabernacles," which is to be understood pa-
rabolically. Your alms shall be a testimony
of your charity and liberality, which shall be
everlastingly rewarded, proceeding from true
and lively faith, as our Saviour Christ show-
eth. Matt. 25. Neither is it possible to
gather a conclusion out of this place in due
form of syllogism, that the Saints departed
to pray for the living, or that they may re-
ceive their friends and benefactors into their

heavenly mansions, otherwise than by their
testimony, if in the judgment of God, they
shall be found faithful. Finally, alms given

to a hypocrite, in the name of Christ, of true
faith and charity, is as acceptable to God, as
given to a holy person, and shall be as well re-
warded. Seeing God hath not made us judges
of men's sincerity, which have need, but
commanded us to show neighbourhood to all
that be in necessity, especially to those that
be of the household of God, as far as we can
discern them. Chrysostom Horn. But all
these points neither concluded out of the text,
nor warranted by any other Scriptures, let
us see how you prove out of the doctors.
First, Hierom hath nothing sounding to such
a purpose, except you mean those words in
the end. "Tome, according to the former
interpretation it seemeth, that we ought to
make us friends of the unrighteous mammon,
not any kind of poor, but those which may
receive us into their houses and eternal ta-
bernacles, that when wc have given them
small things, we may receive of them great
things, and giving another man's goods, we
may receive our own, and sow in blessing,
that we may reap blessing : for he that sow-
eth sparingly, shall reap sparingly." These
words declare his meaning sufficiently, that
we must make choice of the godly poor,
as near as we can, to whom the kingdom
of heaven bel(Hig«th ; and give plentifully

100 LL

that we rocnive the rc.vavd plentifully.
Here is neither patronage, nor prayer of
Saints departed, nor merit ol holy men. Am-
brose, the next Doctor, saith no more but,
" That by giving liberally to the poor, we
may procure the favour of the Angels, and
ilie rest of the Saints." Lo, this Doctor
nameth the Angels, which receive no benefit
by our alms, and all the Saints, as well rich
as poor. For all the blessed spirits do love
them that are beneficial to the poor members
of Christ their head. But of special patron-
age, prayer, merit, authority to dispose the
heavenly mansions, &c. here is no mention.
Perhaps Augustin will say m.ore, because he
is quoted in two places : in the first he hath
these words : " The Gospel hath admonished
us to make friends of the mammon of ini-
quity, that those which make, they may re-
ceive into eternal tabernacles, who are they
that shall have eternal tabernacles but tiie
Saints of God ? And svho are they shall be
received of them into eternal tabernacles,
but they which have served their need, and
cheerfully administered unto them that they
lacked '? Let us remember therefore, that
in the last judgment our Lord will say to
them, which shall stand at his right hand,
I was hungry, and ye gave me to eat, and the
rest that ye know. And when they shall ask,
when they have done this duty to him ? he
answereth, when ye did it to one of these
mv little ones. These little ones are they,
which receive into eternal tabernacles," &c.
Hitherto we have nothing of patronage,
prayers, or merits of Saints. In the other
place he saith, " The just and the Saints, are

fort his members for his sake, of his mere
mercy and grace, not for the merit of their
work. Gregory also hath the name of pa-
trons, but not according to your meaning ;
his words are these, '• It availeth much to
beat dov/n the pride of him that giveth, if
when he giveth earthly things, he do ear-
nestly weigh the words of our heavenly
master, which saith, make you friends of the
mammon of iniquity, that where you fail they
may receive you into eternal tabernacles :
for if through their friendship, we attain the
eternal tabernacles, in giving, doubtless, we
ought to consider, that we rather ought to
offer gifts to patrons, than give rewards to
needy persons. Hereof it is said by Paul,
let your abundance supply their need, that
their abundance may be a supply to your
need: namely, that we should consider dili-
gently, that those whom we now see needy
we shall one day see abounding, and we ths^.t
are seen abounding, if we be negligent to
give, shall one day be needy. Therefore he
that now giveth temporal aid to a poor man,
in that he shall hereafter receive of him
eternal things, as 1 may so say, doth as it
were till the earth for corn, which rendereth
more plentifully that which she hath re-
ceived. It remaineth therefore, that pr\de
never ariseth of our gift, seeing that ol^ that
which the rich man giveth to the poor, he doth
it, that he be not poor for ever." Here is nei-
ther merits, nor prayers of Saints departed,
but the poor made, as it were patrons of the
rich, even in this life, that the rich should
not be proud of their liberality, because they
know that except they be rich in good works
gnified in this place, which do bring them 1 by relieving the poor, they shall be everlast-
into eternal tabernacles, \vhich have com- j ingly poor. Whereas if they make them
municated earthly goods for their necessi- 1 friends of their mammon, they shall be joined
ties, of whom also he saith, that if any man in reward of eternal life, with the poor mem-
give unto any of them a cup of cold water, ' bor.s of Christ, who accounteth done unto
111 the name of a disciple, he shall not lose . ami, whatsoever is bestowed in relief of
his reward." In the former part of this say- them. So that eternal life is the free gift

ing, he rehearsed the words ol the text
the hitter he showeth the plain and direct
meaning, that no work of charity showed
toward God's children, shall be unrewarded.
Chrysostom. at last speaketh of patronage,
or pleading, saying: "Orators and spphis-
ters, stand' at the judgment seats of men,
pleading for them that suffer wrong, and
often for them that do wrong, but the acts of
alms," saith he, " standeth at the tribunal
seat of Christ, not only pleading, but per-
suading the judge himself, that he himself
doth plead tor the guilty person, and give
sentence for him ; and although he have
sinned a thousand times, he crowneth him,
and proclaimeth him conqueror: for he saith
give alms and all shall be clean." Here, you
see, he had occasion in following of his com-
parison, to have said : the Saints departed
jilead for us, pray for us, merit for us : yet
that which he speaketh of patronage, is
of alms itself, yea principally of Christ him

of God, by Jesus Christ, unto all them which
by the fruits of good works, declare that they
take hold of it by a true and lively faith.

22. Abraham's bosom is still the receptacle
of the faithful, by Chrysostom's judgment,
who prayeth that he and all his people inay enjoy
it after their death, De Lazaro. Cm. 3. Tlie're-
ward also of affliction patiently suffered, we
acknowledge to be of God's mercy, and not
man's merit.

22. For as much as the death of Christ, was
as efTectual to redeem them that lived before
he suffered actually, as them that live since :
seeing in God's sight, our Saviour Christ, is
the Jjumh that was slain from the heiiinninff of the
■world, we believe that the godly fathers were
in heaven or Paradise, which is here called
Abraham's bosom, before the resurrection of
Christ, as well as after. For inasmuch as ihcy
were justified by faith in his blood, tliey re-
ceived tlie same crown and reward of righ
teousness that we do, behig justified by

self, who is our only mediator and advocate same means. And yet our Saviour Christ
before God, who rewarded them that coin- 1 was the first man that in his whole manhood

LUKR.

101

entered into heaven, into the fuhiess and per-
fection of glory which is prepared for all
God's elect, at tlie general resurrection. Ne-
vertheless, the virtue of Christ's death opened
heaven, to be a receptacle for the souls of the
righteous from the beginning of the world.
" The Spirit," saith Solomon, "returneth to
God that gave it," Eccl. 12. 9. So saiih Leo,
De pass. serm. 14. And wo heard before, that
Augustin denieth it to be a part of hell, Epist.
99. ' But Zachariah, you say, calleth it a lake
■without water. Indeed Zachariah nameth a lake
or pit without water, which is too uncomforta-
ble a place to understand it oi Ahmham' s bo-
som, which the Prophet meaneth of the cap-
tivity oi' Babylon, from whence the Church
was delivered. Theodoret saith, it may be
understood ei</iero/"eternoZ death, or of the error \
of idols. Hierom, saith, Tlicrich <j:luiion was in
this lake. Therefore he unilcrsiuc.il ii luit of
Abraham's bosom. Further ynii j^ay, it is called
of Isaias, a prison: but thatisas unlike, that a
place of happy and joyful rest, Chrysost. de
Divit. Lazaro., should be called a prison. Let
us see what the ancient fathers say to the
matter. First, Hierom understandeth this
prison of the bonds of sins and errors. So
doth Cyril in Isaias, Lib. 4. Orat. 3. Yet, lib. 3,
he saith that "Christ went to preach to the
spirits in Hell, and appeared to them that
were detained in prison, and delivered them
all from bonds, necessity, pain and punish-
ment." . Tlieretijre, in iiciiher of both places
he understandeth Abruhii/>i'sh«som, by the pri-
son spoken of in Isaias. And if by this latter ,
exposition he correct not his error in the ibr- '
mer, yet by the latter he showeth, that the te.xt
is not necessarily to be understood of any pri-
son after this life. As for the name o( Limhus '
patrum, it is altogether unknown of the an-
cient doctors, which, if it signify, as you say, |
the brim of hell, it cannot be'iar from the j
place of punishment, as the text is plain of j
Abraham's bosom. And Chrysostom saith plain- i
Iv, it is Paradise, against the conceit of them
that imagine it to be hell, Paradisus, ^c. " The
bosom of Abraham, was the poor man's Para-
dise. The rich man saw Abraham afar off, i
and Lazarus in his bosom. But some man |
may say to me, is Paradise in hell ? 1 say |
this, that the bosom of Abraham is the truln j
of Paradise, yea I confess it is the most holy
Paradise," ex Jaw. hom. de Divile. And Ter- !
tullian chargeth Marcion the heretic with this
opinion, that the fathers of the Old Testament
had their place of refreshing in hell, by this
text of Abraham's bosom. But he confuteth
him even by the same Scripture, saying, that
" Hell is one thing, Abraham's bosom another
thing, wherein not only the souls of the Jews,
but of the Gentiles also that are faithful, shall
have rest until the general resurrection," Lib.
4. cont. Marcion. Whether the hell of the
damned be called the lower hell, in respect
of this mansion of the fathers, Augustin, Ps.
85, professeth ignorance, and only doubteth.
ButfTp. 99, he utterly denieth Abrahavi's bosom
to be hell, or any part of hell, because Hell in
the Scripture, is never taken for good. The same

he saith, de Gen. ad lit. lib. 12. cap. 33. and cap.
34, where he proveth that Paradise is heaven,
he saith, " How much more then may the bo-
som of Abraham, which is alter il.i? lile, be
called Paradise ? But that there was such a
lilace whereunto oiir Saviour Ch ist descend-
ed, specially to deliver the fathers that were
in it, you quote a great number of doctors.
First Ireneus in the place quoted, hath never a
word ot the descending ol Christ into hell,
but of the effect of his life and death, to the
salvation of all his members. His words are
tliese : "Wherefore he gave meat to his dis-
ciples as they were sitting, signifying them
which sat in the earth to whom he came to
minister life. As Jeremy saith ; The Lord,
the holy one of Israel, remembered his that
were dead, which had slept before in the
earth of defection, and came down unto them
to preach salvation unto them to save them.
And for this also his disciples' eyes were
heavy when Christ catne to his passion,
and finding them sleeping, first, he let them
alone, signifying the patience of God, in the
sleeping of men. But coming the second
time, he awaked them and raised them up,
signifying that his passion is the awaking of
his disciples that slept, ior whom also he de-
scended into the lower parts of the earth, to
see that of the creature which was un wrought,
with those eyes of which he said to his disci-
ples ; Many Prophets and just desired to see
and hear, what you see and hear. For Christ
came not for them only which believed in him
in the time of Tiberius the emperor: neither
for those men only which are now, hath the Fa-
ther provided, but for all men which from the
beginning according to his power in their ge-
neration both feared and loved God, and lived
justly and godly towards their neighbours, and
desired to see Christ, and to hear his voice
Wherefore all such in his second coming he
shall first awake out of sleep, and raise up
them as well as the rest which shall be j'.idg-
ed, and he shall place them in his kingdom."
These words I have set down at large, that
you may see he speakethnot of the supposed
descent into hell, but of the virtue of his life,
deaih, burial, and resurrection, which extend-
eth itself to all the elect of God, and shall be
made manifest at the second coming of Christ.
Eiiscbius saith, "That the ramping Lion, the
devil, after he had opened the wide mouth of
hell, coveted to have devoured the soul of our
Saviour, with other which came down into
hell, against which he prayed in the words oi
the Psalm, deliver me from the mouth of the
Lion." By \yhich place it is rather proved;
that Christ did not descend iiito hell after his
death, seeing he was saved from the mouth
of the Lion, according to his prayer uttered
by the Psalmist: And somewhat before this
place, he interpreteth the complaint of Christ
that he was forsak-^n, when his body was on
the cross to be made in the midst of hellish
torments when " he beheld himself compassed
about with all the devils in hell, as it were a
multitude of wild beasts ready to devour him."
Eusebius therefore hath much against yov,

1C3 1^1

but nothing tor you. Mucli less Gregory Na-
zianzene in the place noted. For he saith no
more but, " Christ descended, that we might
be exalted." Ghrvsostom, the first ot them
that you have named, saith that " Christ de-
scended into hell, and disturbed them all, and
destroyed tiiat castle filled with tumult and
trouble :" Which may be rightly understood
of tlie virtue ot" his death, destroying the
power of hell that it hath no force against those
whom he hath redeemed. But he addeth
further, that "although it was hell, yet it held
the holy souls and precious vessels of Abra-
ham, Isaac, and Jacob." In these words ei-
ther he taketh the word hell largely, ior the
state of them that be dead, or else he is con-
trary to himself in other places, which 1 have
cited before, where he affirmeth Abraham's
bosom to be Paradise, and prayeth that he and
his people may be taken up into Abraham's bo-
som. Epiphanius against Tacian the heretic,
that denied Adam to be saved, saith: "For
what cause descended Christ into hell ? How
after his sutFeringa -.vhen he had slept three
days, did he rise agJn ? And how is it ful-
filled that he should have dominion over the
dead and over the living, and of what living
and dead, but of those that have need of his
help above and beneath V That Christ's de-
scent into hell and his resurrection was to
Adam's salvation, I see it proved by these
words, but that Adam was in hell, or that
Christ descended after his death, this place
saith nothing, but rather that Adam, with the
rest of the fatiiers, was in heaven. For who
were they that were above then ? but Adam
and the rest. Ambrose speaketh of the force
of Christ's death, which overcame death and
hell to the salvation of all God's chosen : and
not of the fetching ot the fathers out of hell.
For after he hath showed, that the devil by
death reigned in the punishment of sinners,
until the coming of Christ, he addeth these
words, Expers peccali, ^-c. "Christ being void
of sin, wiien he went down to the bottom of j
hell, breaking the locks and gates of hell, af-
ter he had destroyed the dominion of death,
he called back to life, out of the jaws of the
devil, souls bound with sin: and this is writ-
ten for a divine triumph, with Eternal charac-
ters, while he saitii, Death where is thystiiig.
Death- where is tiiy victory ' which felicity
of heal'h restored, Paul considering, crieth
out. As by Adam death entered into this
world, so by Christ salvation is restored to
the world." In these words, is nothing to ^
maintain Limbus palriim, nor yet the popish |
manner of Christ's descent into hell. llierOm
hath the like meaning', and his words be these : |
"By the blood of liiy passion, through thy
clcmencv, thou hast delivered those which ^
were hoiden bound in the prison of hell, in |
which there is no mercy. Finally, after our
Lord arose ajrain, those that were hoiden with
the bond of the sins of Adam, or as sorne will '
have it, of accustomed error, arose again with
him, and appeared in tlie holy city." These ,
words declare, that he speaketh of all tiiat |
had deserved hell, which by the death and I

resurrection of Christ, were delivered from
hell. For that he meaneth not of Limbus pa-
trum, as I have declared before, he affirmeth,
that the rich man clothed in purple, remained
in tills lake of hell, and obtained no refreshing.
" But to them," saith he, " which were bound,
and which to be delivered hy the mercy of
Christ, the speech is directed. Be you turn-
ed, you that are bound to the munition of hope :
and the sense is. You that are bound and hold-
en of cruel and terrible hell, which hope for
the loosing of your bonds, at the coming oi
Christ," dsc. Hierom therefore must either
be understood to speak allegorically, or else
he should most absurdly place all the fathers
in torments of hell with the rich glutton. Au-
gustin, ep. 99, as is before showed, denieth
that Abraham's boso7n is hell, or any part
thereof, but Paradise : yet he affirmeth, that
Christdescended into hell. But into Afira/mm's
bosom, saying he hath "not found, what bene-
fit he bestowed upon those just, that were in
Abraham's bosom when he descended into
hell, from whom he never departed, accord-
ing to the blessed presence of his divinity."
In the other place that you quote, Augustin
affirmeth nothing, but conditionally: "If it
seemeth, that it is not absurdly thought, that
the old Saints which held the faith of Christ
to come, were in places most far off from the
torments of the ungodly, but yet in hell until
the blood of Christ, and his descent into those
places, delivered them : truly from henceforth
the good faithful redeemed with that price
already shed, know not hell at all." You see
he doth not absolutely affirm, but as an opi-
nion, of some received, whereof he himself
was not thoroughly persuaded, and which in
some places he holdeth not: as Epist. 99. De
sen. ad lit. lib. 12. rap. 33. and 34. Paulius in
his Panegyrical Poem, writeth some things
poetically of Christ's conquest of hell, but di-
rectly of the Patriarchs in hell, and Christ's
descent unto them, he speaketh not, and
therefore is added to make up a number : as
most of the rest are. Cyril hath these words :
" And when now it was time that he should
preach to the spirits in hell, for he came to
have dominion as well of the living as of the
dead, he suflfered death for us. And this suf-
fering proper to our nature, he did undergo
willingly, according to the flesh: although as
God he was life naturally: that hell being
spoiled, and he made the first fruits of them
that sleep, and the first begotten among the
dead, as the Scriptures say, he might give re-
turn to life unto nature." These are the words
of Cyril, which compared with that he writeth
upon Isaias, do come something near your
purpose, to declare his opinion. Gregory also
afiirmeth, that Christ descending into hell,
delivered "only them that believed in him,
while they lived and led a godly life." Of eo
many doctors as be quoted, you see how few
do Hold, that Abraham's bosom was in hell, or
that the fathers were in hell before tliu com-
ing of Christ. And of them that held it, how
some place them in rest, as Augustin and
Chrysostom : some in pain, as Cyril and Plie-

roin, if he speak of their state. Hereby it
appeareth, that this opinion in these ancient
times of the Church, was neither generally
received, nor constantly maintained : the same
writer sometimes being of contrary opinions,
asChrysostom : and sometimes certain, some-
times doubtful, as Augustin. Let the indif-
ferent reader judge therefore, whether you
do impudently adirm your Limhus putrum to
be confessed and jjroved of all the ancient
writers, or we deny it with Purgatory, when
neither of both is found in the Scriptures, and
both by consequence are contrary to the doc-
trine of the Scriptures. We may be bold, I
think, with modesty to say, that Augustin
said of a like forced place: "The first place,
the faithof Catholics by divine authority, hath
beheved to be the kin";doni ot Heaven : the
second. Hell, where all that forsake or re-
ceive not the faith of Christ, shall feel eteriial
punishments. Tertium penitus ignommus, im-
mo nee esse i7i Scripturis saiictis invenimus. The
third place we are utterly ignorant of, yea,
we find in the holy Scriptures that it is not."
Aug. Hf/pognost.

23. llierom's words are these, " We thy
creatures give thanks unto thee, O Christ
our Saviour, but whilst thou didst die, thou
slowest our so mighty adversary. What
was more miserable than man before ? which
being thrown down with the terror of eternal
death, received the sense of living, to this
end only, that he might perish. For death
reigned from Adam to Moses, even over them [
which had not siruied after the likeness of
the transgression of Adam. If Abraham,
Isaac, and Jacob were in hell, who was in
the kingdom of heaven ? If thy friends were
under the punishment of Adam offending,
and they which had not sinned, were held
guilty of other men's sins, what is to be
thought of them which said in their hearts,
there is no God? Which are corrupt and
made abomiriable in their wills, which have
declined, being made unprofitable together,
there is not that doth good, no not one. And
if Lazarus be seen in the bosom of Abraham,
in a place of rest, what like hath hell and
the kingdom of heaven ? Before Christ,
Abraham in hell, after Christ, the thief in
paradise. And therefore at his resurrection,
many bodies of them that slept, arose, and
were seen in the heavenly Jerusalem." These
words contain a rhetorical amplification of
the benefit of Christ's death : out of which
we can no more prove, that Abraham and
Lazarus were in hell before Christ, than that
they were damned. As those first words de-
clare, " What was more miserable than
man ?" &c. And that he saith, Abraham,
Isaac, and Jacob were in hell, he rather al-
ludeth to the phrase of the vulgar interpreter,
who translatelh Sheol that signifieth the
grave, by the word Infernus, which concern-
clh the bodies, rather than the souls, as it
appeareth bv the last words, that many of
them that slept arose at his resurrection.
And yet I will not excuse Hierom altogether
from this opinion, that they which died be-

fore Christ's death, went in soul to hell, by
which he meaneth, that they had not so
clear light of heavenly felicity, as after
Christ's resurrection ; whereof there maybe
SDiiie doubt: but of Limbus patruin devised
by the Papists he knew nothing, nor of
thrift's descent into it. Augustin, Ep. 1)9.
Eiodio. denieih that Abraham and Lazarus
wiih the Patriarchs were in hell, or that
Abraham's bosoiii is any part of hell, saying,
" I could never find in the Scriptures, that
hell is named for good. And if it be never
read in the divine authority, verily that bo-
som of Abraham, that is a habitation of a
certain secret rest, is not believed to be any
part of hell, although even in those very
words of our great master, where he saith,
that Abraham said : Between you and us
there is a great chaos established, I think it
may sufi^iciently appear, that the bosom of
that so great felicity, is not a certain part,
and ns it were a member of hell. For what
is that great chaos but a great distance se-
parating them far asunder, which not only is,
but also is established between them, &-C.
To the same effect he v riteth, De gen. ad
III. 12, <ap. 33.

28. Those that judge Purgatory to be
placed in this ereat distance, are not worthy
the naming. For none of the ancient fathers
for 400 years after Christ knew purgatory, or
durst affirm it. Neither can the Papists agree
where to place it. Where you make it no
doubt, that Christ by his descending delivered
some souls out of Purgatory, there is not one
of the ancient Fathers that will take your part.
Augustin, whom you name, speaketh not of
Purgatory, but of hell. ' But because evident
testimonies do make mention of hell and sor-
rows, no cause cometh to my mind, why our
Saviour should be thought to come thither,
but to save them from the sorrows thereof.
But whether all whom he found in them, or
some whom he judged worthy of that benefit.
1 do not seek, or am not certain. Yet I doubt
not but he was in hell, and performed this
benefit to such as were placed in the sorrows
thereof"." These be Augustin's words : but
you conclude hereof, thathe took none out o.
the hell of the damned : ergo, out of Purga
tory. As though you would enforce Augus-
tin to acknowledse your division of hells,
which it is certain he knew not: for if he had,
he needed not to have doubted, whether
Christ took all or some from thence. And as
for Purgatory, he was never certain of it,
therefore he could not speak so resolutely of
it, to say that he doubted not, but Christ saved
some from the sorrows ot it.

28. There is no doubt bui charity reinain-
eth with the Saints in heaven, but it is ill
proved by e.xamjile of a ilauuicd spirit in hell,
Again, ihai love whirh \\\i-\ li;i .e, is not now
carnal and . |). i i; ' > \\;:i.:> 'I., ir friends in the
fiesli, breiliii 11, l/i; s:.'i;..- , :ii,.' other, but spi-
riiual and ^i-m-nu luwurd all the elect of
God, whom tliey loveas ;lieniselves. Ano-
ther conclusion is: if those in hell have
means to express their desires to Abraham,

101

LUKE.

much rather may tlic living pray to the Saints,
and be heard of them. 1 marvel you do not
infer, if those in hell have such charitable
eflections, much more the Saints in heaven.
But these parabolical speeches prove no
more, than the end of the parable, namely,
that they which in this hfe refuse to credit
the holy Scriptures, may not look to be called
by any e-\traordinary visions or apparitions.
And yet if you would infer rightly, you should
make your argument thus: If damned spirits
to Saints far oti'can express their cogitations,
much more may Saints that dwell together
understand one another. As for men living,
they have no means but by audible voice to
express their desires, which cannot ascend
so high as the Saints in heaven, who also
lack the naturalinsirumenis, whereby such a
voice may be received. But you have a con-
veyance, by the continual i;u.«snge of souls
and Angels, which Augustin thinketh indeed
may give intelligence of some things, but not
of all things, but only so much as it pleaseth
God that they should know. Wherefore it
were good first to know out of the Scriptures,
whether it please God that Saints should
know such affairs of the living. And second-
ly, whether it is his pleasure, that we should
direct our prayers to them. If the Scripture
do reveal neither the one nor the other, how
should vve know what is God's pleasure ?
Yea, seeing we have express commandment,
to call upon God by Jesus Christ in all our
necessities, with promise that we shall be
heard in any request that is meet for us to
attain: we cannot call upon Saints without
breach of God's commandment, and distrust
of his promise. Yea, seeing prayer is a
sacrifice, it is to be offered only to God, and
not to Saints. They therefore blaspheme
God, which give the glory which is proper to
God unto creatures, and not Calvin, who
deniefh that the voice of our prayers upon
earth can be heard of Saints in heaven. As j
for the speeches uttered by Abraham and the I
damned soul, you might as well understand
that they were parabolical rather than histo-
rical, as you acknowledge they were not
uttered wiih corporal instruments.

29. " He might know these things," saith
Augustin, " by the report of Lazarus : not
when they were doing by men alive, lest it
shall be false which the Prophet saith ; Abra-
ham knew us not. Therefore we must
confess, that the dead know not what is done
here, while it is a doing here, but afterward
do hear it, of them which by death go from
hence unto them. Not all things indeed,
but such thiniTs as they are sufi'ered to de-
clare, who also are suffered to remember
those things which it behooveth them to hear,
to whom they declare them. The dead also
may hear some things of the Angels which
are present in those affairs, which are done
here, even so nuich as he to whom all things
are subject, doth judge that every one of
them ought to hear." Thus Augustin wan-
dereth in his imaginations, how' the dead
may know what is done among the living,

whereas he should rather have acknow-
ledged with Chrysostom, that this is a pa-
rable, or with Ambrose, that it is a narration
wherein many things are spoken paraboli-
cally, of which we must not ground any
doctrine not taught elsewhere in the Scrip-
ture. As for example, you may as well say,
that souls have fingers and tongues, and that
elemental water will quench hell fire, as that
Abraham knew what books were written
after his death. But our Saviour Christ's
purpose is not so much to declare what was
spoken to and fro, as what might be an-
swered to the importunate and impudent af-
fections of the damned^ spirit. And albeit
that the doctrine of the Church was compre-
hended in the Scriptures, might be revealed
to Abraham after his death ; yet it foUoweth
not, that Abraham knew all things, as you
affirm the Saints do in beholding the ma-
jesty of God : neither doth Augustin afnrm,
that they knew any more than it pleased God
to let them have the understanding of, either
by dead men's report, or by relation of An-
gels, or by any means whatsoever. More
rightly you should gather as Eusebius Emis-
senus doth of this text. Sujficet enim hos
audire, saith he, si his credere volverint. Om-
nibus enim ad snluitm sujfwiunl soli Mosi el
Prophetarum libri, si tamen heme intelligmitur

Chapter 17.

10. A spvvnnt bv doing his duty to his mas-
ter, des( ivi ill nui s:i much as liberty, much
less^tohi 111- ;ii: -If I's heir, ergo thb servants
of God, (hjiiiL; ill! ir duly, deserve not to be
God's heirs of the kingdom of heaven, but of
his mere favour and. grace he giveth it them.
Of which also he accepteth thein not as ser-
vants, but as friends, yea as sons and heirs,
and their service being not the thousand part
of their duty, also he accepteth, and reward-
etli of his mercy and not of their merit. Nei-
ther doth Paul say, that by cleansing ourselves,
&c. But if a man shall cleanse himself, he
shall be a profitable vessel, because the Lord
will acknowledge him as his owi, in whom
this effect of his Spirit worketh this cleansing.
For it is God that worketh in us both the will
and to be able to do anv such tiring, according
to his good pleasure, Phil. 2. 13. Marcus He-
rernita de iis qiiipulant se nperihus jnstificare:
" The Lord willing to show, that all the com-
mandments are of duty to be performed, and
that the adoption is given by his ovs-n blood,
saith, when you have done' all tiiese things
that are appointed unto you, then say, we are
unprofitable servants, we have done that we
ought to do. Therefore the kingdom of hea-
ven is not the hire of works, but the grace of
the TiOrd prepared for liisfailliful servants."

14. The leprosy was not healed by the
Priest, but declared to be healed, so are sins
declared to be forgiven by the Priest, and not
properly forgiven, Hicrnm in Maflh. 16. And
whereas you say. out of the author of the book
De visit. i7ifirm. that a niiiri must not despise
God's ordijianee, it is true. But both your
author and you, Irave to prove auricular con-

LUKK.

105

fessionto a Prleest, to be God's ordmance. As
you uokriowledge that book to be none of
Augustin's, so you should have done well to
have signifaed, as the truth is, that ihc author
was a man neither learned nor eloquent, and
that those books were most impudently as-
cribed to S. Augtistui: but then your quota-
tion of his authority had been nothing worth.

14. Thoy went not to the Priest to be clouns-
ed, but thut they miirlit declare, that they were
cleansed. And therefore this coUecUon, of

going to the Priest to shrift, is vain and ridicu-
C)us : being nothing else but a beggarly pe-
tition of two principles, namely, that neces.sity

of shrift is God's ordinance, and that there is
a Sacrament of absolution.

19. We see that he was whole before he
gave thanks, therefore faith only made' him
whole, and that his thunks followed his faith,
as an unseparable fruit thereof, not as a cause
of his healing.

23. No man must look to see Christ his ma-
ker in the Popish elevation, or procession.
For Christ shall not come into this world so
often as the Priests will con.secrate, but once
in the end of the world, with majesty ajid
glory.

Chapteh 18.

1. We should pray always, not in voice,
but in mind lifted up to God : as for Popish
c:uionical hours be of superstition, rather than
true devotion. For nil fi i in 's and places, are
allowed for vocal iir:iyi'r. as vmi term it.

8. We say not, that tli;; Cliisreh ever decay-
ed or ever shall decay in faith : although the
Church may err in matters of doctrine, yet
not to leave the faitli in the foundation. But
by your own confession, under the tyranny of
Anticlirist, faith shall be rare, and therefore
the faithfulfew, and not so notorious, among
so many wicked. Such we say was the state
of the Church under the tyranny of the Pope,
which is Antichrist.

13. Not as the Popish priests and people
knock ajid kneel to the idol of the Mass c;ike.
Augustin hath neither such words nor such
moaning.

17. We must not be children in understand-
ing, 1 Corinth. 14. 20. which is the mark you
shoot at,- for you would have men as ready
to believe, whatsoever you tell them in the
doctrine of the Church, as children are ready
to believe every fable.

20. Keeping of God's commandm«nts alone,
doth purchase life everlasting, if a man can
keep them perfectly. But if he once break one
commandment, he hath purchased the curse
of God. Mark 12.

22. This was a commandment to that per-
son, but neither commandment nor counsel to
all Christians : neither is it observed of Po-
pi.sh hypocrites, which sell not all to give to
the poor, but to their friends or cloisters.

30. Life everlasting, is the free gift of God
in Jesus Christ, Rom. 6. 23. Although God
L'iveth it to them that forsake all things for
Christ, not as a reward of merit, but as°a gift
of mercy.

Chapter i'.'.

4. E.xlernal offices done to Christ'.s person
by those that believed in liini, were accepta-
ble to him, otherwise not. Herod desired to
Kcc Christ, Uic multitude followed hun, and
throng(;d him, which after were ready to cry
Crucify iiim. The Pharisees divers times en-
tertained liim, Judas kissed him. But where-
as you say, the external offices of devotion,
&-C. are recommended to us for example : we
know he hath recommended the poor afflict-
ed for his sake to be relieved, but not to be
honoured in all respects as his person was,
of them who acknowledged him to be the
Son of the living God. As for his Sacra-
ments and Saints, retpiire no such external
ojffices, neither are they acceptable to him or
his Saints. As for the pressing of supersti-
tious Papists, to be near the idol of the Mass,
and to see it held up or carried about, con-
trary to the institution of the blessed Sacra-
ment, hath no colour of defence by example
of Zaceheus who desired to see Christ, rio
although Christ were as verily to be seen in
the Sacrament, as he was in the way, seeing
this Sacrament was ordauied to be eaten and
dnmken, not to be gazed and looked upon.

8. Alms and all other deeds of charity, are
a duty of tliankfuhiess for sins forgiven, no
satisfaction, as is manifest by the parable of
the servant, that owed ten thousand talents :
Matth. 6. 18. But in your discourse of re-
stitution, you open a great mystery of iniquity,
whereby the Jesuits. Seminaries, and other
broods of treason and impiety are maintained,
and not of the Pope's niere liberality. For
while you teach restitution to be necessary
which all good men do acluiowledge, you
have found out a case whereby infinite masses
of money may be brought to the Pope's dis-
position, and siich as be factors under him.
For if the parties injured be not known, dead,
or otherwise not to be satisfied, you deter-
mine, that the goods ill gotten, must be be-
stowed on the poor, or upon good uses, and
that is not amiss. But you will not trust the
conscience of the wrong doer, to bestow it as
he list, but according to the advice of your
superior, which is tlie Pope and his clergy,
which have . ure of so:iK'. So i'imi while you
challenge to the Pope -.w.'l mr-tlvos, the
disposition of goods gom.ii \, rnngfuUy, you
take upon you an office fur worse than Judas
exercised, and by this means, ill gotten goods
are worse bestowed, to maintain treasons,
heresies, and treachery, and if need be, open
wars against Christian Princes. But why I
pray you, if the Extortioner, Usiirer, Simoni-
ak, Briber, &c. have the conscience lo re-
store where he cannot to the parties injured,
which ought first to be regarded, may he not
bestow it uprightly and sincerely upon the
poor, or other good uses ? Or, if he lack ad-
vice, why may he not take it of godly and
wise- men, though they have not the charge
of his soul, and thoueh the Pope never hear
of it? But whereas Zaceheus restored four-
fold, it was not for satisfaction of his sins, but
a fruit of his true repentance, whereby he

106

LUKE.

declared, that the injury he had done to any
man, displeased him so much, that he ac-
counted it no better then theft, and therefore
was content to restore, as if he had been con-
victed of theft. Tlierefore, where you come
in with large bestowing upon Christ of all, or
a moiety, or four-fold restitution, despisintr the
rich man's penny, groat, or crown, you plead
well for Corban, and yet you are content to
play small game, and to take even the poor
widow's mite, if she have no more, or not
much more to grive, not contemning the rich
man's pound. But why did not Christ chal-
lenge tlie disposition of this four-fold restitu-
tion, that Judas might have had the fingering
of it? Or by what right may Christ's pre-
tended Vicar challenge that Christ did not?
At least wise, if Christ could not intend it,
why did he not commit the disposition of it to
Peter, as his deputy in those weighty cases
of conscience, reserved to his own jurisdic-
tion ? We know that Hberal alms of a cheer-
ful giver pleaseth God, as a fruit of faith, and
shall have great reward. He is blind that
cannot see, as well in this place, as in divers
other, how under colour of merit, satisfaction,
extinguishing of sin, and last of all, of restitu-
tion, you seek not only to devour poor widow's
houses, but to be lords of rich usurers' and
oppressors' goods.

17. The diversity of the rewards we ac-
knowledge, which are according to the di-
versity of his gifts. For of his mercy he
crowneth his gifts, not our merits. Aug. in
Psal. 70. cone. 1. Otherwise every child may
conceive, that the gain of ten pounds, doth
not deserve the government of ten cities.

Chapter 20.

35. The Greek is none other than your own
translation which you may be ashamed to
correct having in your preface preferred it
tefore the Greek.

35. The Scriptures never affirm, that good
nen by their works, merits or deserts, are
worthy of heaven : but only by the grace of
God in Christ Jesus. In whom they are ac-
cepted as worthy. And that man's works,
done by Christ's grace, do condignly or
worthily deserve eternal joy, it is contrary
to the opinion of the best of the Schoolmen,
who upon the saying of Paul, Rom. 8. " The
sufferings of this life, are not worthy or con-
dign," &,c. invented tlie distinction of Con-
gruu and Condignu. But to examine your
texts of Scripture, which you bring to prove
your new Popery. The first being no canoni-
cal Scripture, must either be understood ac-
cording to the perpetual doctrine of the ca-
nonical Scripture, or else be rejected. By
faith therefore, which is tried. in temptation,
they were found worthy, and not of the merit
of their works. And though he that loveth
hia father more than Christ, is not worthy of
him ; yet it followeth not, that he which loveth
Christ more than his father, is worthy of
Christ. For our sins do properly deserve
God's wrath, but our good works, because
they are not perfect, nor ours, but God's gifts

in us, deserve not to us God's favour and
grace, which is freely given. Thirdly, Paul
prayeth, that the Colossians " may walk
worthy of God," according to his acceptation,
not according to the merit of their good works
in this life, but that at the length, they may
be made worthy in Christ their Redeemer,
by whom they obtain remission of their sins.
Fourthly, Christ showeth not what the faith-
ful are by the merit of their works, but by
acceptation of his grace, through his merits :
therefore they are not called worthy, as
Christ is called worthy, Apo. 5. 12. for it is
said before expressly, ver. 4. "that none was
found worthy to open the book, and to read
it:'" but the words you cite, be Apoc. 4. 11.
and are spoken of the Godhead himself Be-
hold into what horrible blasphemy you run,
while you maintain the merit of man's works
(though done by the grace of Christ) to make
men as worthy of the joys of heaven by them,
as God is of glory, power, and majesty of his
own nature. And whereas you say it is all
one, to be counted worthy, and to be worthy
indeed by the Greek, it is false. For though
in one of our English translations it be once
so translated, peradventure the word (coun-
ted) being omitted through oversight, yet the
wicked are not unjust only by imputation,
but by merit of sin and unrighteousness that
is inherent : whereas the righteous are not
perfectly just, by merit of justice inherent, but
by imputation of the righteousness of Christ
through faith. Neither are we so ignorant of
the Scripture, but that we know the dignity
of God's grace, whereby not only we are ac-
cepted, but also our laSours rewarded, but
altogether of the grace of God, <uid not of the
merit of our works, which are not made
worthy of reward, (for then they should be
perfect) but in the merits and worthiness of
Christ are counted worthy of eternal life-

36. Our Saviour sayeth not, that the Sainfs
are now, but after the resurrection they shall be
equal to the Angels. Neither saith he, in all
things, but in that, they shall have no need or
use of marriage. That miy Saints, as the
Virgin Mary, Jolm Baptist, the Apostles, shall
be above all angels in dignity, the Scripture
ddth not teach, therefore it is presumptuously,
and blindly, though never so boldly affirmed.

Chapter 21.
4. No alms is meritorious in any respect,
nor any alms is acceptable, without true faith
and love. Bede allegorizing this widow to
be the Church, saith,"" The CJiurch casteth
all her living into the gifts of God : which un-
derstandcth even all that she liveth not to be
of her merit, but of God's gift, when she say
eth, God he merciftd to mc n sinner."

37. The godly may take great profit of soli
tariness, though they go not into the wilder
ness. Yet idle in solitariness, is not so good,
as well occupied in the Church.

Chapter 22.
15. Christ our Paschal Iamb was sacrificed
on the cross, where he wa': slain for us, I

LUKE.

107

Cor. 3. 7. A sacrament and memorial of
which oblalion, lie instituted in his last Supper.

]7. Whether there were two cups divided,
or one only whereof Luke speaketh here by
anticipation, certain it is, by Matthew and
Miirk, and the consent of all the ancient
writers, that these words, " I will not drink
of the fruit of the vuie," were spoken of the
cup of the New Testament. And althoufrh
they were not, yot you could not so avoid
the fruit of the vine : for according to your
own exposition, he did drink the fruit ot the
vine now in tiie kingdoniof God, which is the
celebration of the sacrament of his blood in
the New Testament.

19. "As the bread of the Eucharist, after
the invocation of the Holy Ghost, is no more
common bread, but is the body of Christ, so
also this holy ointment is no more bare oint-
ment, nor, it a man had rather so call it, com-
mon ointment, after it is consecrated, but it is
the gracious gift of Christ, which through the
coming of the Holy Ghost to it, by his divi-
nity hath power to work." Cyril, myst.3. As
the ointment is the grace or gift of Christ, so
the Sacrament is the body of Christ by his
judgment, nor any other transubstantiation in
the one, than in the other. Of the verity
of Christ's flesh and blood, we doubt not :
neither do we doubt, but that the same hphu^ eaten
and drunken, do bring to pass, that both Christ is
in us, and we in Christ: which words, because
you deny the sense of them, yciu have gilded
out of Hilary's saying, which declare, that he
speaketh ot a spiritual manner of eating, as
he saith before : " We do truly under a mys-
tery, receive the flesh of his body, and thereby
we shall be one, because the Father is in hini,
and he in us.

19. The former words prove no presence,
but mystical and sacramental, yet that Christ
is truly received of the faithful. The word of
the present tense, which is given, signifieth
that the body of Christ was tlien given to be
offered on the cross, and not in the Sacra-
ment. For Christ offered himself but once,
like as he died but once, and "by one obla-
tion found eternal redemption, and made per-
fect for ever those that are sanctified." Heh.
7. 27;. cap. 9. 12. 25. 26. 23. cap. 10. 10. 12. 14.
Against these plain testimonies of the Scrip-
ture, \yhat blasphemy is it to say, he offered
himself twice, died twice, shed his blood in
sacrifice twice? yea to set up a continual re-
petition of that sacrifice which was singular,
because once offered it was sufficient, which
none could offer but himself, who is an eter-
nal Priest, void of sin immortal, and which he
offered by his eternal spirit." Heb. 7. 24. 26.
27. 23. cap. 9. 14. And therefore the Fathers
of the Primitive Church, do not call the cele-
bration of the Lord's Supper a sacrifice in that
sense, you say, but because a spiritual sacri-
fice of thanksgiving is offered therein : and
unproperly, because it is a memory of the onlv
sacrifice of Christ offered on the (noss. Not
one of th"m saith it is a sacrifice propitiatorv.
or that Christ offered himself twice, or died
twice for us. No not Gregory Nissen, whom

you place in the first rank, because he seem-
eth to say most for you: for his scope is to
prove, that Christ suffered death of his own
will, not by necessity of nature, or malice of
his enemies : and therefore he saith, "he tar-
ried not for the necessity that hung over him
of Judas' treason, nor the violence of the .lews,
as thieves, nor the unjust sentence of Pilate,
that their malice should be the beginning and
cause of the common salvation ol men : but
prevented it by his own purpose, and by a
secret kind of sacrifice, which could not be
seen of men, he offereth himself a sacrifice
for us, and sacrificeth an oblation, being both
the Priest and the Lamb of God, which taketh
away the sin of the world. When did he
perform that ? when lie gave to his disciples,
being gathered together, his body to be eaten,
and his blood to be drunken, then he openly
declared, that the sacrifice of the Lamb was
already finished. For the body of a sacrifice
is not meat to be eaten, if it be living : where-
fore when he gave his body to be eaten, and
his blood to be drunken, unto his disciples,
his body was already ofleredby a secret and
invisible means, as it pleased the power of him,
that vvorketh the mystery. And his life was
in them in whom the same power laid it
down, and together with the divine virtue that
was joined with it, was in that region of the
heart. Therefore if any man will begin to
measure the time from thence, when the sa-
crifice was made to God by that great High
Priest, which by a mean that could not be ex-
pressed in words, nor seen with eyes, offered
as it were a lamb, he shall not depart from the
truth." These words of Nissen declare, that
Christ, in purpose of his death, offered him-
self to God, before he was slain of the .lews :
not that he instituted a sacrifice to be offered
of others : signifying that the actual oblation
of himself on the Cross, was the execution
of that he purposed before, and not of the
malice of his enemies, .as it was a sacrifice.
Also he showeth that this mystical sacrifice
in purpose and will, was ofl'ered by himself,
and could be offered by none other, no more
than the execution thereof by his actual death.
Therefore, though in show of his words, you
dream of great aid, yet in substance of matter
he helpeth you nothing at all : but if he be
well marked, maketh much against you.
Leo in neither of both the sermons, calleth
the Lord's Supper a sacrifice, but speaketh
of the only sacrifice of Christ, oflfered on the
Cross. In the former he saith, that ".lesus
being certain of his purpose, and void of fear
in the work of his Father's disposition, finished
the old Testament, and did erect a new Pas-
chal : for when his disciples sat down with
him, to eat the mystical Supper, while in
Caiphas' hall they were treating how Christ
might be slain : he ordaining the Sacra-
ment of his body and blood, did teach what
manner of sacrifice should be offered, not
removing from this mvstery, the very traitor."
The Sacrament of his body and blood did
show, that his body and .blood should be that
sacrifice, which he should ofl^er. For eating

108

LUKE.

this bread, and drinking this cup, we show
the Lord's death, wherein liis body and blood
was sacrificed. U j^ou ask of Leo, where,
and when this sacrifice was offered, in the
next sorrnoii lie teileth you : " Christ our Pas-
chal, as the Aiiostle saith, was offered, who
offering himself a new and true sacrifice of
reconciliation to his Father, was crucified not
in tlie ten^ple, the reverence whereof now
was ended, nor within the compass of the

many words declareth, that he meaneth a
sacrifice of praise and thanksgiving for the
death of Christ, whereof the Sacrament is a
memorial. " How should the divine imita-
tion," saith he, " beotherwise performed in us ?
if the remembrance of the most holy works
of God, were not always renewed with
praises and sacrifices of the Priests. For
this we do, as the Scripture saith, in the re-
membrance of him." In Ignatius is nothing

city, which was to be destroyed, for the merit ; but the name of sacrifice, which showeth not
of the wickedness thereof, but abroad and i what kind of sacrifice, and therefore if we
without the tents : that the mystery of the should admit that Epistle as authentical, it is
old sacrifices ceasing, a new sacrifice should nothing to the purpose, to or fro. But Justin
be laid on a new altar, and the cross of Christ i doth most expressly say, it is a sacrifice of
should not be the altar of the temple but of ■ thanksgiving, and that Christians have none
the world :" of the same sacrifice he speak- 1 other sacrifice. "For I myself do affirm,
eth in the apostrophe unto Christ. " Now j that prayers and thanksgiving, made by
also, the variety of carnal sacrifices^ceasin", | worthy persons, _ are the only perfect and

acceptable sacrifices to God. For these are

that one oblation of thy body and blood, ful-
filleth the differences of all sacrifices : for
thou art the true Lamb of God, which takest

the only sacrifices that Cliristians have re-
ceived to make, to be put in mind by their

siway the sins of the world, and dost so per- dry and moist nourishment, of the passion
form all mysteries in thyself, that as there is i which God the Son of God, is recorded to
one sacrifice for all oblations, so there is one | have suffered for them." Where is now the
kingdom of all nations." These words of j sacrifice propitiatory of the body and blood of
Leo, as every man may see, .pertain to the Christ ? Likewise Ireneus^ speaking of the

death of Christ, which fulfilled the difference
of all sacrifices : which thing, if it had been
done by a sacrifice in the Supper, the sacri-
fice of his death had been needless. Hesy-
cuius calleth the Lord's Supper a sacrifice,
by allusion untt^ the old sacrifices, and as it is
a memory of the only true sacrifice of Christ's

celebration of the Lord's Supper, calleth
" an oblation which the Church in all the
world doth offer to God, even to him which
giveth us nourishment, the first fruits in the
new testament, according to the prophecy of
Malachi." Which afterward cap. 33. he
im erpretetli to be the prayers of Saints. And

death, saying : " Aaron and his sons, do rightly , cap. 34. he saith, " We offer unto him not as

eat It : tor except Christ entreated by thi
mouth of the Priests, do come himself, and
sanctify the Supper, and dedicate those things
which are done, they are by no means made
the Lord's sacrifice." The same mystery he
saith a little before, to be both bread and
flesh. And lib. 1. he saith, that "the Cross
did make the flesh of Christ, which was nn

to one that hath need, but giving thanks for
his gift, and sanctifying the creature." Ter-
tullian in neither of both the places hath any
more than the name sacrifice, whereby he
meaneth the public prayers and thanksgiving
of the Christians. " We sacrifice," saith he,
" for the Emperor's health, but to our God
antl his, and as God hath commanded, with

apt to be eaten before his Passion : for who 1 pure prayer." Ad. scnpid. Likewise the

desired to eat the flesh of God ? apt for meat
after his Passion. For if he had not been
crucified, we should not eat the sacrifice of
his body. But now we eat that meat, receiv-
ing the remembrance of his Passion." These
places of liesychius, do open his meaning
sufficiently, in what sense he calleth the Sa-
crament a sacrifice. Gregory lived in a cor-
rupt time, more than six hundred years after
Christ, yet that he meaneth not a sacrifice

firoperly, but figuratively, it appeareth in the
alter place by you quoted most plainly. " But
it is necessary, when wc do these things, that
we slay ourselves in contrition of iieart unto
God : for we which do celebrate the rnyste-
ries of our Lord's Passion, ought to follow
that we do. Therefore it shall then be truly
a sacrifice to God for us, when we have made
oursfelves a sacrifice." See you not that it is a
spiritual sacrifice, as the sacrifice of ourselves?
Cyrillus, though not so ancient as the bishop
of Jerusalem, whose title the book of Mysta-
gogic doth carry, yet doth expressly call it " a
spiritual sacrifice. Dionysus calleth it often
itfovpY^av a sacrifice or holy work : yet by

prophecy of Malachi, he interpreteth of spi
ritual sacrifices. Adversus Jiideos : namely
" setting forth of God's glory, praise, and
hymns," Adversus Marc. lib. 3. " and simple
prayer out of a pure conscience,"' lib. 4- Other
sacrifices than these Tertullian never knew
Cyprian in his Epistle to Ccscilius, declareth
sufficiently that the Sacrifice whereof he
speaketh, is only a memorial of thanksgiving
for the Passion of Christ. " Because," saith
he, " we make mention of his passion, in all
sacrifices, for the sacrifice which we offer, is
the passion of our Lord, we ought to do
nothing but that which he did.'' And so it is
called by Rabbanus Maurus, who lived 800
years after Christ, and yet showeth that there
was none other sacrifice in his time. Deiiistit.
Cler. III). 1. cap. 3'2. The celebration of the
Supper therefore is a sacrifice, as it is the
Passion of Christ, namely, a thankful memo-
rial of the sacrifice of Christ's Passion.

Eusebius is as plain as is possible for the
sacrifice of praise and thanksgiving, prayers
and memorial of Christ's one sacrifice offered
on the Cross. " A memory of this sacrifice

LUKE.

io:t

wo have received to celebrate, at tlic table l calleth the institution of the Sacrament, "Tini
by the signs of his body, and ot liis liealtbtul I mystery which he expressed for a ligurc^of
blood, according to the divine laws ot the New his passion, and of proving jh
Testament." Again '

onciudetl; the whole
matter of sacriHce in tliese words, " We oiler
sacrifice and incense, when we celebrate the
memory of that great sacrifice according to
the mysteries delivered concerning it. And
oti'ering to God tor our salvation, tlianksCTiv-
ing by devout hymns and prayers : and when
we sacrifice ourselves unto him wholly, and
to his word, tlie higii Priest leaning on him
with body and soul '" What can be plainer
against your blasphemous sacrifice ? Nazi-
anzen only nametti the oblation of unbloody
sacrifice, " by which we are united to Christ,
and made partakers of his passion and divini-
ty," meaniiTcr doubtless the memorial of that
sacrifice. For the propitiatory sacrifice of
live body of Christ, tor the redemption of the
world, he calleth, "The sacrifice that cannot
be sacrificed, or the unofierable sacrifice.
In saiict. pasch. Or. 4. And the Sacrament
itself, he calleth "The figures of salvation."
Ad. inmer. Irasc. Chrysostom, as other an-
cient Fathers do, divers times calleth the Sa-
crament a sacrifice : but in one place he
expoundeth his meaning so plainly, as no man
l)ui he that is overcome with impudence,
^\ ould wrangle any longer about that term.
For resolving that doubt, how Christ is said
to be offered daily, whom the Apostle to the
Hebrews, teacheth to have offered himself
but once, he concludeth in these words, " This
which we do, is done in remembrance of that
wliicli was done. For do this, saith he, in
remembrance of me : we offer not another
sacrifice, as the high priest, but the same al-
ways : but rather we work the remembrance of
a sacrifice." In ep. ad Hth. Horn. 17. Ambrose
in the former place, saith, " Therefore having
in remembrance his most glorious passion
and resurrection from the dead, and ascension
into heaven, we offer tmto thee this undefiled
sacriice, this reasonable sacrifice, this un-
bloody sacrifice, this holy bread and cup of
eternal lite." And in the first chapter of that
same book, he saith, " This reasonable obla-
tion, is the figure of the body and blood of
Christ," nieaning a holy sign for memory of
Christ offered on the cross. In the second
place which you quote, lie saith, " Before a
lamb was offered, nowChii.-i is oUnrd, he
isoffisred as a man, as rer( i\ ii;i; im-Mnn, and
he offereth himself as rri-.-i. iliat he may
remit our sins : but here in an image, there
in truth, where hemaketh intercession for us,
as an advocate with the Father." Mark that
Christ is not offered here in truth, but in an
image of similitude : and that he is not offered
by the Priest, but by himself as he was on the
Cross, seei#g the Sacrament is an image and
representation of that sacrifice, not a sacrifice
in truth.

Hierom also divers times useth the name
of sacrifice, but his meaning was none other,
than of the rest of the fathers in that time.
"Christ," saith lie, " offered in the figure of
his blood, wine and not water." Again he

truth of hi:
body." Here is not* a sacrifice propitiatory
of the body and blood of Christ, but bread and
wine offered m a figure of his body and blood,
and of his Passion. Augustine likewise call-
eth it a sacrifice, but not in that sense you
say. For thus he writeth of it : " Christ is our
Priest for ever according to the order of Mel-
chisedec, which offered himself a sacrifice
for our sins, and hath commended the simili-
tude of that sacrifice to be celebrated in the
remembrance of his Passion, that the same
thing which Melchisedec offered to God,
now we see to be offered in the Church of
Christ throughout the whole world." Ociog.
trium qwest. 61. Now choose whether you
will say, that Melchisedec offered praise and
thanksgiving, or bread and wine. For the
natural body of Christ he did not offer. But
the same that Melchisedec offered, ihe
Church doth offer, similitude of the sacri-
fice of Christ's death. Again he saith, "This
is the sacrifice of the Christians, we being
many, are one body : which also the Church
frequenteth in the Sacrament of the aliar
known unto the faithful, where it is showed
unto her, that in the same oblation which she
offereth, she herself is offered. De cimlnle
Dei, lib. 20, can. G. Again, speaking of the
sacrifice of Christ's death, he saith, "He^
himself is the priest that offereth, he himself
is the oblation, of which thing he would the
daily sacrifice of the Church to be a Sacra-
ment, seeing he is the head of his own body,
and she is the body of the same head. As
well she by him, as he by her accustomed to
be offered." Cap. 20. And most plainly against
Faustus the Manichee. Lib. 20, cap. 2\. S(cJ
quid agam, Sfc. " But what shall I do, aid
when shall 1 make manifest to so great blind-
ness of the heretics, what force that has whicli
is sung in the Psalms. The sacrifice of prai se
shall glorify me, and there is the way where 1
will show my saving health : The flesh and
blood of this sacrifice before the coming of
Christ, was promised by sacrifices of simili-
tudes: in the passion of Christ, it was given by
the truth itself, aftei the ascension of Christ, it
is celebrated by the Sacrament of remem-
brance." Much more hath Augustin in other
places, but this is sufficient to declare, in
what sense he calleth the celebration of the
Lord's Supper a sacrifice.

Fulgentius also, which followed him much
in doctrine, thereof thus writeth : " Hold this
most steadfasdy, and doubt nothing that Cod
be the only bogotttn Son, the Word, b ■ ng
made flesh, offered himself for us, a sacrf-
fice and oblation of sweet savour to God : to
whom with the Father and the Holy Ghost,
by the Patriarchs, Prophets, and Priests, m
the time of the Old Testament beasts were
sacrificed : and to whom now, that is in
the time of the New Testament, with the
Father and the Holy Ghost with whom he is
one God, the holy Catholic Church ceasetli
not to oiler the sacrifice of bread and wine

no

LUKE.

in faith and love. For in those carnal sa-
crifices there was a figuring of the flesh oi
Christ, which he himself being wiihout sin,
was to offer tor our sins, and of that blood
which he was to shed for the remission of
our sins. B ut in this sacrifice there is
thanksgiving and comntemoration of the flesh
of ChrTst, which he oflered for us, and of the
blooa which the same God shed for us."
Mark that Christ is not oflered to God his
Father, but the sacrifice of bread and wine to
Christ, with the Father and the Holy Ghost,
for thanksgiving and remembrance of the
death of Christ.

Your next quotation is, of all the Greeks
upon the 9th to the Hebrevvs. For Chrysos-
tOMi's judgment you have it before, that the
oblation of the Church, is rather a remem-
brance of a sacrifice, than a sacrifice properly.
Theophylact, following him, Heb. fO, saith,
" Here ariseth a question, Whether we also
do offer unbloody sacrifices? I answer. We
do: but we keep a remembrance of the Lord's
death, and it is one, not many sacrifices, see-
ing he was offered but once. For we offer
tlie same Christ always, nay rather we keep
a memory of that oblation, wherein he offered
himself, as though it were done now." These
words are manifest, that it is called a sacri-
fice figuratively, and unproperly, which is ra-
ther a memorial of the sacrifice offered by
Christ himself.

Oecumenius with all the Greeks, out of
whom he gathered his commentary, hath in a
manner the very same words : And saith fur-
ther, that Gregory in his Apologtlico saith,
That "the mysteries w'hich now are done
and practised, are exemplars of greater mys-
teries :" meaning redemption purchased by
the death and passion of Christ.

Primasi s also agreeing with Chrysostom,
and the other Greek interpreters, aiiswereth
to the same ol)iection, Whether our Priests
do not daily offer sacrifice? "Truly," saith
he, "they ofl^cr, but in the remembrance of
his death ; and because we sin daily, and have
need daily to be cleansed, because he can die
no more, he hath given us this Sacrament of
his body and blood, that as his passion was
the redemption and absolution of the world :
so this ob-lation might be redemption and ab-
solution to all that offer in true faith, and have
good intention." Again he saith, iMiid, ^c.
"This is not repeated for the infirmity there-
of, because it could not give perfect health,
but in remembrance of the passion of Christ,
as he himself said, Do this in remembrance of
me." His meaning ilierefore is, that our faith
being confirmed bjf this Sacrament of the
body and blood of Christ, applieth the benefit
of Christ's passion to the forgiveness of our
daily offences, and therefore is not properly a
sacrifice, nor a repetition of the sacrifice of
Christ, but a celebration of the remembrance
of Christ's death, according to Christ's own
instituiinn. In which there is no one wird
that soupdcih toward the setting up of a sa-
crifice : though the celebration of the Supper
wore commotily called so.

The council of Nice, 1, nameth oblatim ri;i,l
offering in divers canons, but in none other
sense, than the fathers before cited.

The council of Ephesus, in the Epistle to
Nestorius use more words, and therefore do
more plainly express their meaning : " Fore-
showing the death of the only begotten Son
of God, that is of Jesus Christ according to
the flesh, and likewise confessing his resur-
rection, and ascension into heaven, we cele-
brate in the Churches, the unbloody service
of that sacrifice, so also we come to the mys-
tical blessings, and are sanctified, being made
partakers of the holy body and precious blood
of Christ the Redeemer of us all," «fcc. It
were hard to gather a sacrifice propitiatory
of these words, which show how the service
of the sacrifice is celebrated, namely, by
preaching of the Lord's death, resurrection,
and ascension, and participation of the holy
Sacrament of the very body and blood of the
Son of God.

14. The Council of Constantinople the 6th,
cap. 32, nameth the unbloody sacrifice, as the
celebration of the Communion was commonly
called, whereby was meant, that it was iiot
properly a sacrifice, nor a sacrifice propitia-
tory for a sin, seeing without shedding of
blood, there is no remission of sin, Heb. 9,
22. And also it findeth fault with l;hem, which
alleging Chrysostom's authority, in his expo-
sition of Matthew's Gospel, offered wine only
in the holy Table, and did not mingle water
with it. By the oblation of wine, we may see
they were far from a Propitiatory sacrifice of
the body and blood of Christ.

The second Council of Nice, though it
were a collection of an idolatrous unlearned
company of Greekish Prelates, gathered to
serve the idolatrous humour of Irene the
wicked Empress, yet approving that counter-
feit Epistle of Athanasius, wherein mention is
made of blood that flowed out of an image of
Christ, that was crucified at Berytus : 'They
allow also these words of it; "'This is that
blood of our Lord, which is said to be found
among many men, neither must true Catho-
lics think otherwise, than that which is writ-
ten of us, as though any part of the flesh and
blood of Christ, might be found in the \yorld,
but that which is daily made spiritually in the
altar by the hands of the Priest." So that al-
though against the Council of Ephesus, they
speak grossly of the presence of Christ in the
Sacrament, yet they mean not carnally, as
the words do sound, but as appeareth by these
words of the Epistle, they mean that the flesh
and blood of Christ is present spiritually.

As for the Councils of Lateran, Constance,
Florence, and Trent, being late chapters of
heretical and blasphemous Papists, they are
not to be alleged in any controvetsy between
us seeing they were gathered by heretics,
especially and purposely against the faith of
the Catholic Church.

19. In these words authority and com-
mandment is given to the Church, to cele-
brate the mystery of the Lord's Supper: but
the special calling, ordaining, ana appoint-

LLKi:>.

Ill

ing of the Apostles and tlu'ir successors, to
be ministers ot the Ciiurch was after his re-
surrection : as appeureth Malt. 28, Mark 1(>,
Luke 24. But most expressly .lolni 20. But
to make his body, or to ofier it in sacrifice,
tliere is no authority given by these words,
for Christ instituted a Sacrament, not a sa-
crifice, of his body and blood. For the faith-
ful being made perfect by the only oblation
of Christ otl'ered by himself on the Cross,
need none other sacrifice, but a memorial
and Sacrament thereof, to confirm their faith
it) the remission of sins, purchased by his sa-
crifice. And although the Paschal lamb was
slain before it was eaten, yet Christ did in-
stitute the Sacrament of his body and blood,
before he was slain, nevertheless to be con-
tinued as a perpetual memorial of his death.
As the Sacrament of the Paschal lamb was
instituted before the deliverance of the peo-
ple out of Kgypt, yet to be a perpetual remem-
braiice of that deliverance, which figured the
spiritual deliverance of all the church, from
the tyranny of Satan and the power of hell.
Now whereas you quote divers ancient fa-
thers, to prove that Christ by these words,
" gave commission and authority to the Apos-
tles, and to all Priests that be their successors,
to sacrifice his body. Concerning the first,
Dijonis. eel. Hierarck. rap. 3. hath no word of
any such matter : and to go further with you,
not in all his works. Ireneus saith, '"rhat
Christ giving counsel to his disciples, to ofTer
unto God the first fruits of his creatures, not
as though he had need, but that they thein-
selves sliould be neither unfruitful, nor un-
thankful: he took that bread which is of the
creature, and giving thanks, said, This is
my body. And the cup likewise, which is of
that creature that is with us, he confessed to
be his blood, and taught the new oblation of
the New Testament, which the Church re-
ceiving from the Apostles, ofTereth to God in
all the world, to him which giveth nourish-
ment unto us, the first fruits of his gifts in the
New Testament, whereof in the 12 Prophet.?,
Malachi did foreshow," 6.:c. This prophecy
of the sacrifice, afterward he doth expound
of prayers, thanksgiving, praises, and works
of charity, cap. 33. and 34. His words de-
clare, that in his time, bread and wine were
offered to God, that is, dedicated to the holy
use of die Sacrament, whereby thanksgiving
I)rayers, and praises, were offered to God,
and charily among Christians confirmed.

Cyprian in that Epistle to Cecilius, con-
tendeth earnestly for wine to be offered in
the cup, as Christ did institute the Sacrament
in wine and not in water. But by the obla-
tion and sacrifice, he moaneth none other-
wise than Ireneus doth, and as we have
shovycd in the section next before : not a
sacrifice of his natural body and blood.
" I would have thee know," saith he,
"that we are admonished that in offering the
cup, the Lord's tradition be observed, and
that nothing else be done, but that our Lord |
ilid first for us. That the cup which is offered !
in remembrance of him, he offered mixt with 1

wine. I'ur wneu Christ saith, I am the true
vine, the blood of Christ verily is not water
but wine. Neither can the blood of him by
whom we are redeemed and quickened, seem
to be in the cup, when to the cup is wanting
wine, by which the blood of Christ is show-
ed, which i.s set iorih by llie Sacrament and
testimony of all the Scriptures. The cup, the
wine, the bread, is offered in remembrance of
Christ, not his body and blood properly sa-
crificed or offered." Clirysostoni, Horn. 17.
in Ep. ad Hell, as we have declared before,
saith, it is rather a memory of a sacrifice in-
deed, which the Church offereih, " An ex-
emplar of that which was offered once, and
offered lUito the holy of holies. Ambrose, in
Psahn 38th, saith, " Let us Priests follow him
as we may, and offer a sacrifice for the peo-
ple," &c. But in cap. 10. ad Heb. he hath the
very words that Chrysostom wriieth upon
the same text: answering the objection how
the Church offereth a sacrifice, when the sa-
crifice of Christ once offered, was sufficient.
" This that we do, is done in remembrance of
that which hath been done. For do you this,
saith he, in the remembrance of ine, we offer
not another sacrifice as the high Priest, but
the same always, but rather we work the re-
membrance of a sacrifice."

19. The text and the ancient doctors are
so plain in this case, tiiat you are constrained
to confess, that tliis sacrament is a lively re-
presentation, exemplar, and form, and also a
figure of Christ's sacrifice upon the Cross.
"But it is so a figure ot that sacrifice," you
say, "that it is the selfsame body sacrificed
and immolated in the sacrament, under the
shapes of bread and wine." This saith none
of the ancient Fathers, whichsay, it is an ex-
emplar, a commemoration, a figure of that sa-
crifice, no not Chrysostom and Ambrose,
whom you quote, but as I have set down
their words before. It is so the same sacri-
fiice, that it is rather a remembrance of a sa-
crifice, then a sacrifice indeed, or properly.
But here you accuse our perversity or igno-
rance, that think it therefore not to be
Christ's body, because it is a memory or
figure of his body. For to be a figure of a
thing, and yet the thing itself, vou say, re-
pugneth not. Your ignorance, although it be
ffreat, 1 will not here accuse, but your impu-
dence, that shame not to say, that to be a
Relative, and the Correlative of the same at
the same time, and in the same respect, re-
pugneth not. I think Sorbon itself, would hiss
out this monstrous absurdity : For you may
as well say, that Isaac to be Jacob's father,
and .lacob's son also, repugneth not.

But you have examples to demonstrate the
matter, that a thing may be a figure of itself.
First you say, " Christ the Son of God, is a
figure and character of his Father's person,
being yet of the selfsame substance. If you
had been well jerked when you were lads
for giving the Correlative to his relative, you
would have said thus : The son of God is a
fiigure or character of his father's person, yet
he is the selfsame person that his Father is

112

LUKE.

And if you will abide by tliis conclusion, your
example may serve to prove : That this is a
figure of Christ's body and sacrifice, yet is it
also the sellsame body and sacrifice. But it
you dare not affirm so much, lest you should
tall into flat sabcllianism, what perversity
shall I say, or ignorance, or impucience is it,
to frame your example, so, as it is nothing
like to the matter which it is brought to de-
monstrate ?

Your second example is, Christ's body
transfigured in the Holy Mount, was a figure
and resemblance of his person glorified in
heaven : Why say you not of his body glori-
fied in heaven : that the relation may be
right and projjer ? but because you seek to
run away under a mist of doubtful words. But
who will grant unto you, that Christ's body
there transfigured, was a figure of his body
glorified, when not his body, but the glorious
shape which then he took upon him, was a
figure or part of his divine and heavenly glo-
ry, wherewith he is now invested in heaven.
For his face now shineth not as the sun, but
ten thousand times more bright than the sim :
his body is not now covered with garments
white as light, but shineth most gloriously as
the body of the Son of God.

A third example you have. That the sacri-
fice is no less a trv+e sacrifice, because it is
commemorative of Christ's Passion, than
those of the Old Testament were less true,
because they were prefigurative of the same.
Indeed it wantelh nothing but Christ's insti-
tution, but that it might be a true sacrifice.
For if the Sacrament had been ordained by
Christ to be a sacrifice commemorative, as
they were to be sacrifices prefigurative, it had
been as true a sacrifice as diey : and yet
being commemorative, as it is, though not a
sacrifice, it could not have been tiie same
thing whereof it is commemorative, no more
than those sacrifices were the same sacrifice,
or thins, whereof they were prefigurative.

20. The Greek maketh nothing for very
blood in the chalice, but speaketh of the blood
of Christ, shed upon the cross: for in the cha-
lice it was not shed, but the cup is the New
Testament, in the blood of Christ, shed upon
the cross, or the redemption of the world.

20. The Apostle to the Hebrews, chap. 9,
doth most plainly declare, the figure of the
sprinkling of blood by Moses, Exodus 24, to
be accomplished in the sacrifice of Christ's
death, and bloodshedding once ofiered upon
the cross: whereof the Sacrament is a me-
morial, and no sacrifice. Therefore it is a
most wilful perverting of the sense of the Holy
Ghost, to draw those words of Christ, This
cup is the New Testament in my blood, to a
second sacrifice. And whereas you say, he
alludetii unto the words of Moses, Exodus 24,
it ia more like, that he alludcih to the words
of Moaes used about the institution of circum-
cision and ihc Paschal lamb. Gen. 17. Exod.
12, which were sacraments as this is. The
diirurencc you make of the standing piece or
goblet ol Moses, as you call it, and the chalice
of Christ, is ridicidous. By which vou would

make fools believe, that Christ used not a
common cup or pot, usual to be drunk in at
meat, but a consecrated chalice, such as you
occupy at Mass. Whereas the CJreek word
used by all the three Evangelists, and Paul,
sigmfieth none other but an usual drinking
cup or pot, whether you will call it a standing
piece, bowl, goblet, or chalice. Wherefore
your conclusions are such, as you are accus-
tomed to make, either upon none, or upon
false premises, or upon ti-ue premises most
absurdly and brutishly interred, as in this
place. The cup is the New Testament in
Christ's blood : Er^o, Christ's blood in the
chalice, is the blood of sacrifice. Whereas
by true logic, it followeth after this manner,
that all the Papists in the world are not able
to avoid. The cup is the New Testament in
Christ's blood. The natural blood of Christ,
is not the New Testament in Christ's blood.
Therefore the cup is not the natural blood of
Christ, which was .sacrificed on the cross, but
a sacrament and holy memorial thereof^ In
the celebration whereof, a part of Christian
religion doth consist, as in the celebration of
baptism. And by these sacraments, in that
they be seals of faith, the benefits of Christ's
passion are applied unto us, through the work-
ing of the Holy Ghost, but not by sacrificing
again the body and blood of Christ. Yet
doth not the sovereign worship of God in the
New Testament, consist principally in any
external religion, service, or sacrifice, ofTered
by any mortal creature, but as our Saviour
Christ saith expressly, in spirit and truth
John 4. 23.

20. The relative, which, in the Greek, as
well as in the Latin, is governed of the noim
blood, and not of the word chalice. For the
relative must, according to true grammar, be
referred to that which went next before it in
construction and composition, which is the
name blood, and not the word chalice. ■ The
Greek, as it is now read indeed, following the
Hebrew phrase, which is usual in the Holy
Scripture of the New Testament, goeth some-
what from the common phrase of the Greek
tongue, but of Basil was read, without all
controversy, according to the common Greek
construction. And therefore all your trifling,
of the real presence, and true sacrificing, is
nothing but vain and unlearned insultation.
For no ancient writer, for a thousand years
after Christ, or more, ever observed any such
matter out of this text. And therefore,
whereas you say, that Beza turneth himself
roundly upon the Holy Evangelist, charging
him with solecism or false Greek: without
all conscience and honesty you slander him
rnost impudently. For he nameth not sole-
cism of false Greek, but solcccophanes, which
is an appearance of incongruity, where there
is none indeed. Except you would betaken
forsuch ignorant asses, tliat you know not the
diflcrcncc, of solcrdsmus and solaecophanes, your
malicious slander can have none excuse. In-
deed, he saith, that these words might be
added to tlie text, out of the other Evangelist.*,
as in divers other places both he and others

LUKE.

113

have observed, by conference oi' copies, and
testimony of the ancient Fathers : Yet he
siandeth not upon this conjecture, but that
either the ancient reading was, as Basil wit-
nesseth, or else, that it is a Hebraism in the
same sen^e. And where he saiih, it cannot
be truly said, neither of the clialice itself,
nor of the contents thereof, that it was shed
for us : you affirm, it is to give the lie to the
blessed Evangelist, or to deny this to be
Scripture. But I pray you, consider, upon
what ground you charge him with such open
blasphemy. Do you hold indeed, that the
chalice, in proper speech, was, or could be
shed for us? IN ay, the contents you will say ;
well, there is one figure granted. And for the
contents, shall wc not believe the word ofj
Christ, which saiih this cup is the New Tes-
tament? Yes doubtless. Why then it foUovv-
eth, that the New Testament is the contents i
of the cup. Was the New Testament shed
for us, or could it be shed for us ? No verily.
Therefore Beza without giving tlie lie to the
Holy Evangelist, might say, that it cannot be
saici in proper manner of speaking either of
the cup, or of the contents thercot, that it was i
shed tor us. And yet acknowledge, those
words to be Scripture, being referred to the [
noun, blood, which was indeed shed for us [
on the cross : So miserable be your flights,
and shifts of falsehood, forged upon iinpudent
lies, and malicious slanders, gross ignorance,
and unlearned collections. God be praised,
who daily maketh your folly and madness, \
more and more manifest to all men; 1

24. The Apostles were not void of the
Spirit of God, for no man can acknowledge !
Jesus to be the Lord, but in the Spirit: al-
though they were not so plentifully endued
with the gifts of the Holy Ghost as afterward.

3L Our Saviour Christ, by these words
giveth no superiority to Peter, but foreshow-
eth his infirmity, greater thajt of the rest, in
respect whereof, ne had need of a special
prayer to uphold him, that his faith should not
fail in that great temptation : Admonishing
him, what his duty was, after he had experi-
ence of his own frailty, and of the comfort of
God's grace, to strengthim his brethren, by
assurance of God's mercy, whereof he had so
great trial in himself And as concerning ilie
Pope's supremacy, or prerogative, not to err,
I say, as in the like collections of the Papist.
All the Logicians that arc, or ever were, can-
not rightly conclude indue form of syllogism,
either the one or the other, out of the words
of this text. Which is sufficient to cotifute
all the large discourse that followeth. Never-
theless, 1 will examine all the arguments, as
they lie in order, fie calleth Peter by name
twice, not to put them out of doubt, that he is
their superior, but to admonish him seriously,
in what danger he specially, and the rest gen-
erally, were through the mahce of Satan, and
their own weakness, which was not yet known
unto them. "And lest the eleven Apostles,"
saith Bedc, "should glory, or attribute unto
their own strength, that they almost alone,
among so many thousand Jews should be said
15

to have contiimed with the Lord in tempta-
tions, he showeth, that they also, if they had
not been protected by the aid of the Lord,
assisting them, might have been broken in
pieces with the rest, through the same storm
or tempest." Neither doth any of the ancient
Fathers lor five hundred years after Christ,
gather out of this place Peter's superiority or
prerogative of not erring: and although they
had done so, yet their collection slioufd have
had no ground out of the words of the text.
Prosjjer cont. Cans. cap. 35. Drogo dc sacram.
DominicKB passion. Bernardi conlempoTantus.
Basil citeth this text to prove that we ought
to pray for them that are sought in temptations.
You say " he prayed specially for Peter, to
this end that his faith should never fail, and
that he being once converted, should after that
forever confirm, establish, or uphold the rest
in their faith." But the truth is, he prayed
specially for Peter, because Peter specially,
and through his greater presumption, was in
danger of greater temptation : that in so grie-
vous a fall, he should not through weakness
of faith,- fall awa}', for that signiheth the word
cKXtiirtii', but be converted, and become an ex-
ample of God's mercy, to all penitent sinners.
" As I," saith Bcde, speaking in the person of
Christ, " by prayers protected thy faith, lest by
temptation of Sat.an it should have failed : So
thou also remember,to lilt up and comfort thy
weak brethren, by example of thy repentance,
lest peradventure they should despair of par-
don." In these words therefore, is taught the
duty of Peter, and of every Christian man,
that hath tasted of God's proiection in temp-
tation : to use his example and experience, to
the comfort of others, no prerogative granted,
that Peter from henceforth shall never err,
nor any that succeedeth in his chair at Rome,
whereof here is no mention in the world.
Neither was Peter ever after this, appointed
to confirm, establish, or uphold the rest of the
Apostles in their faith othevwtj^e than a fel-
low member of charity to comfort them, in
this present danger, or in any like. And as
for the co;ifinnation, establishing, or uphold-
ing of the rest of the Apostles in the truth of
the gospel, they received it of the Spirit of
Christ, equally with Peter, and not of the pre-
rogative of Peter's chair. Yea when Peter
walked not aright according to the truth of
the Gospel, in a contention being stirred up,
by Cerinthus the heretic, as Epiphanius testi-
fieth, at Antioch in his own See, he was repre-
hended openly by Paul, and so his faith, which
began to waver, was confirmed by another
Apostle, as the faith of the rest at another
time was by him. Therefore Peter, bythesg
words, was not made superior over the rest
of the Apostles, and the whole Church : nei-
ther had any singular privilege, by Christ's
prayer and promise, that his faith should
never fail. Christ pravetli for ail his Apostles,
that God would sandifii them in hi.t truth,yea for
all that .''hould btliivc n; him 1lir(iv<;h their preach-
ing, yet hath not every true Ciiristian such a.
privilege, but that he may err from the true
faith, though not finally unto condemnntion.

114

LUKE.

Further, where you say that none other
Apostle, Bishop, or Priest, niay challenge any
such prerogative, either of his office or per-
son, otherwise, thnn joining in faith with Pe-
ter, and by holding of him ; In part it is true.
For neither Peter, nor any other rnan hath

') . • any such prerogative, as you surmise. But
Paul the A])ostle, neither joining with Peter,
nor holding of Peter, was bold to reprehend
Peter, Barnabas anduthers, upon assurance
of the truth of the gospel, which he had
learned by revelation, according to the Scrip-
ture, and to convince him of error and dis-
simulation, before all men. That he joined
not with Peter in that his error, it is manifest
by his reprehension. That he held not of
Peter, he declareth as plainly, saying, that he
was an Apostle of Christ, neither of men nor
by men, Galat. 1, 1, mid 12, but by Jesus Christ

, immediately, as the rest of the Apostles

were. The Scripture therefore, nothing fa-
vouring this false gloss, you come to the
Doctors : and first to Leo, himself a Bishop
of Rome, and a great maintainor of the dig-
nity of his See, therefore somcwiiat partial
in this case, and rejected in the general
Council of Chalcedon, for the supremacy
which he laboured to establish. But what
saith Leo ? Verily his words do not a little

' extol Peter's dignity, yet not so much as

you would bear us in hand, by your false
translation. The words of Leo be these :
"Prayer is made specially for the faith of
Peter, as though the state of the other should
be more certam, if the mind of the principal
were not to be overcome. In Peter there-
fore, the strength of all is defended, and the
aid of God's grace is so ordered, that the
steadfastness, which by Christ is given to
Peter, by Peter should be conferred to the
Apostles." In these words Peter is neither
called the head, nor said to be invincible.
But if we shall further ask of Leo, how this
steadfastness is conferred by Peter to the
rest of the Apostles, and to tlie wliole Church,
he will not answer, by his successor the
Pope ; but, " confirming us by his exhorta-
tion, and not ceasing to pray for us, that we
be not overcome by any temptation." And
this he saith not only for himself, as Pope
and Peter's successor, but for all the people
of God and specially for the citizens of
Rome, where Peter sat and died, as in the
words following it is manifest. Therefore
Leo out of these words of Christ, galhereth
no such superiority or prerogative of the
Pope, in not erring, as you would enforce out
of him, but without any warrant of his words
or meaning.

Next fblloweth Auffuxlin, lib. Q. Nov. text.
Q. 75, an author worthy to avouch such a
matter, namely, a counterfeit Augustin, for
a false interpretation, which no man but more
than beastly impudent, will ascribe unto Au-
gustin the ancient father whom neither
in words, nor matter, this writer doth any
thing reHeiiible, but rather writeth many
things directly against Augustin. And yet
is falsified both in words and sense : for

these are his words : " He prayed for Peter,
and did he not pray for James and John, that
I speak not of the rest ? It is manifest, that
in Peter all are contained. Because he saith
in another place, 1 pray for them Father,
whom thou hast given unto me, and I will
that where I am, they also be with me."
These words, if the authority of the writer
were any thing worth, are against the pre-
rogative of Peter, showing that the prayer
of Christ, extended to all the Apostles as
well as to Peter. But the circumstance of the
text is plain that it was sjpecially for Peter,
in respect of his greater infirmity and danger.
Thirdly, Ambrose is brought in, writmg,
but no place quoted where, lest your falsi-
fication and false collection might more ea-
sily be espied. But by likelihood you mean
Enar. in Ps. 43, where he hath these words,
" The adversary is compelled to tempt the
holy ones of the Lord to his own loss. For
while he tempteth them, he maketh them
better, that he which is tempted, may instruct
others, who seemed weak to his own self.
Finally Peter is set over the Church, after he
hath been tempted of the devil. And therefore
our Lord signifieth before hand, what thing
that is, that afterward he chose him a pastor
of the Lord's flock. For to him he said : But
thou after thou be converted, confirm thy
brethren. I'herefore the holy Apostle Peter,
w-as converted to his amendment, or to be-
come good corn, and was sifted as wheat,
that with the Saints of the Lord, he might be
one bread, which should be nourishment unto
us. For while we read the acts of Peter,
and know the precepts of Peter, he is made
unto us a nourishment unto eternal life and
salvation." Here is Peter made an example
of the profit, that the Saints reap by tempta-
tion, but no privilege of supremacy or prero-
gative of not erring, ascribed either to his
person, or office, or succession. But you
argue that the Church w'as to be preferred,
no less afterward, than in the Apostle's time,
therefore the privilege was granted to the
office in succession, and not to the person of
Peter. Thanks be to God, the Church's pre-
servation is otherwise provided for by Christ
the only true head thereof, and needeth not
the Pope's supremacy, or infallibility, as is
manifest by the Scripture. Eph. 4, 11, 12, 13,
&.C. This argument therefore, consisteth of
two vile sophisms : the one a beggarly peti-
tion of the whole controversy, that Peter had
such a privilege and prerogative, as cannot
ever be proved out of the holy Scriptures:
the other a false assignation of that to be
cause, which is no cause at all of the
Church's preservation. Yet you are not
ashamed to say, " Hereupon all the fathers
apply hisprivilege of not failing, andofcon-
firmmg others in faith, to the Roman Church
and I'eter's successors in the same." And
yet you are not able to bring any one of the
ancient and authcntical Fathers, that lived
within four or five hundred years after Christ,
that cither acknovvledgethsuch a privilege of
the Romish Church, or of the Bishops thereof)

1,1 'KE.

115

or that gather any sucli thing out of this text.
Cyprian saitli, " To the Konians, whose faiili
by commenuationot' the Ajjosiles is praised
(perfidia) falscliood or false dealing can liavc
no access." Ilr >i>; :iK( ih ;iy;aiiist the impu-
dence of cerlaiii Im n in -. ilsit being driven
out of Africa, siun ht , im i lainnicnt at Rome,
which the godly c:!iurcii there would not
consent unto. Cyprian therefore speaketh
not of the Romans absolutely, but those whose
faith was praised by the Apostle, from which
faith if they swerved, as they confess them-
selves, it should be to their greater shame.
Ep. 31. Again he speaketh not of error in
faith, but of false dealing, and neglect of
discipline. For if Cyprian had been per-
suaded, that the Church and Bishop of Rome
could not err, he would never have so openly
dissented from them as he did in the question
of rebaptizing of them, that were baptized
by heretics ; in which he with the Council of
Africa, did openly oppose himself, against
Stephanus, Bishop of Rome, and the Church
of Rome also, as many other Bishops of the
East Church did, declaring thereby that the
Bishop of Rome's authority, in those times
was not acknowledged, nor his privilege of
not failing in faith, once heard of. And as for
this present text, of Christ's prayer for Peter,
it is so far off, that Cyprian could gather any
prerogative of the Bishop of Rome out of it,
that he doth extend it generally, to all the
members of Christ : " Yea he prayed so ear-
nesily for us," saith he, " that we read in
another jjlace : And the Lord said to Peter :
behold batan hath desired to toss you, as
wheat : but I have prayed for thee, lest thy
faith should fail. If then he laboureth, and
watcheth and prayeth for us, and our offences,
how much more ought we to be earnest in
prayer, and to pray, and first of all to entreat
our Lord himself, then by him to satisfy God
the Father." Episl. 8. Again he writeth :
" Our Lord prayed, and he prayed not for
himself, but what should he entreat for him-
self bein^ innocent : but for our offences, as
he himself declareth, when he saith to Peter:
Behold Satan hath desired to toss you as
wheat, but I have prayed for thee, lest thy
faith should fail " This is Cyprian's judg-
ment upon this text, which proveth, that he
acknowledgeth no such privilege or prero-
gative, as is now-a-days pretended.

As for Bernard who lived almost a thou-
sand years after Cyprian, when Antichrist
had openly invaded the tyranny, it is no mar-
vel, though he were deceived, to yield to
such a prerogative, as none of the ancient
Fathers of the Primitive Church would ever
acknowledge. As for the distinction that the
Pope may err personally, but not judicially,
or definitively, is vain, seeing neither of
bpth parts, can be proved out of the Scrip-
tures. Neither had the high priesthood, or
Moses' chair any such privilege, in respect
of their ofTice, that the high priest could not
err: seeing, the contrary is manifest in the
Scripture. Vria the high priest did set up
an idolatrous altar in the Lord's Ten^plc, and

didoflersacrilice uponii. '-iliig- 1(3. Eliashib,
through ignorance of God's law, contracted
iifiinity with Tubia the Ammonite, and made
him a great chamber in the house of the
Lord. Nechnn. 13, 14. Caiphas was a Sad-
ducee, and cuiidemned Christ. But admitting
your distinction, it is to be proved that Bi-
shops of Ronic have erred iiidicially, and de-
finitively. The Bishop of Rome in Tertul-
liaii's time erred not only personally, but also
definitively, when he acknowledged the pro-
phecies of Montnnus, Prisea, and Maximilla,
and gave letters of peace to the heretical
Churches of Asia and Phrygia, which had
been excommunicated by his predecessor, as
witnesseth Tertullian, cinlra. Fraxeavi. Li-
berius erred not personally, but judicially
and definitively, when he subscribed to the
Arians, as testifieth Athanasius. Apolog. 2.
Ad solUaire vitam agentes, Eieronymn. in Ca-
talogo. Damnsun in pcmiijicali. Marianus
IScotus. rebus Damianus epist. 15, cop. 16.
Honorius did not only fall into heresy, but
also in a decretal epistle, did publish and
confirm the same, as was proved in the
Council of Constantinople the sixth, where
he was condemned for a heretic. " With
these also," saith the Council, " we have
foreseen to be cast out of the holy Catholic
Church of God, and to be accursed, Hono-
rius, which had been Pope of old Rome, be-
cause we find by his vvritings, which he
made to Sergius, that in all things he fol-
lowed his mind, and confirmed wicked doc-
trines. Const. 6, act. 13. I^ikewise Leo. 2,
in his Epistle to Constantinus, approving the
sixth general Council, writeth thus : "Like-
wise we accurse the inventors of this new
error, 1 heodorus Bishop of Haran, Cyrus of
Alexandria, Sergius, Pyrrhus, Paulus, Petrus,
successors of the Church of Constantinople
rather than Prelates. And also Honorius,
which did not lighten this Apostolic Cluirch,
with the doctrine of Apostolic tradition, but
by profane treason, endeavoured to subvert
the immaculate faith." Augustin also citeth
the decretal epistle of Innocentius to the
Bishops of Nuniidia, wherein he holdtth,that
to receive the Communion, it is necessary for
infants." Cont. duas Ep. Pel. ad Boni/ac. lib.
2, cap. 4. And saith of him expressly.
" Who defineth tliat little childreri, cannot
have life in them, except they eat of the flesh
of the Son of i\Ian." Thus did Innocentius
err definitively, in a matter confessed by the
Papists themselves, to be an error^ that the
Communion is necessary for infants : which
was a common error in Augustin's time,
holden of all the Church, for any thing that
we can read to the contrary. And it is a
monstrous lie to report, that Augustin saith :
That in the office, or seat of the Pope, our
Lord hath set forth the doctrine of truth.
For writing against the schism of the Do-
natists, he speaketh of the chair of unity,
not of Popery. " Our heavenly master,"
saith he, " hath forewarned this thing,"
meaning Schism or dissension, " so greatly
to be avoided, that of evil governors ne as-

116

lijkl:.

surctli the people, tliat the chair of whole- ■ Diocesan, what great marvel is it ? or wTiat
some doctrine should not Ua forsaken of privilege

p<-lled

them, in which even evil men are

to speak good things. For they art

matters which speak ihem, but (i.

hath placed the doctrine ot truth in

of unity. Wherefore he being true, and tl:

or prerogative ot the See doth he
iicknowledge ? which contesseth that Libe-
iius subscribed to the Arians. And yet in
iiivtrs epistles Damasus askelh counsel of
I lierom in many questions, as Hierom did of
hmi in one, about the use of the term Hypoa-

truth Itself, of governors donig their own |tasis (or unity's sake.
evil things, and speaking the good things ofi Cyprian in the place quoted, speaketh not
God, saith : do ye tliose tilings which they of the Bishop of Rome's prerogative, but of
pay, but do not those things which they | obedience to be given to every jjishop in his
do, for they say and do not." All men see own dioccss, and namely to himself, against
tiiat here is nothing in the world for the ; the timorousness of Cornelius Bishop of
prerogative in the Pope's chair, that he can- i Rome, who was moved by the threatening
not err : but that unity is not to be broken | brags of one Foelicissimus, a wicked schis-
foT the evil manners of the icaGlicrs, so long , matic, excommunicated by Cyprian and other
as they teach the trutli. V/hcn you prove. Bishops of Africa, to yield something unto
that the Pope for his public, judicial, and de- him. Whereupon Cyprian showeth, w'hat

finitive writings, hath no good warrant,
Luke, Mark, Solomon, had for their Gos-
pels, the Proverbs, Ecclesiasles, and Canti-
cles, we will admit their case to be like.
But while the world standeth you sliall never

inconvenience would ensue, if he did not con-
tinue constant, in rejecting him and his proud
heretical company, after their cause hath
been once judged by their proper Bishop, in
the province where their offences were well

prove the best of the Pope's writings, to be known. And therefore writing against their
equal with the Canonical Scripture. For in ' gadding to the See of Rome, he saith, " And
any men's writings, although there be the j ^yhat cause had they, to come and to bring
like truth, yet is there not equal authority, as! tidings of a false Bishop, made against the

AuKUStin saith.

That Augustin and the Bishops of Africa
did write to Innoconlius and Coelcsiinus, Bi-
shops of Rome, it was not for that llu y as-
cribed this pretended prerogative, eiilier to
their persons or to their office, and seat, bux

true Bishops ? For either they are pleased
with what they have done, and continue still
in their wickedness, or if they be displeased
and go from it, they know v.'hither they
shuuld return. For seeing it is decreed of
and it is also meet and right, that

as good Catholic Bishops, have always used , every man's cause should be heard there,
to confer one with another, when any (pies- ' wh^re the crime was committed, and a
tion hath arisen in the Church, to require their j portion of the flock is ascribed to every
mutual consent in the truth, and against here- j pastor, which every one should rule and go-
sies, as in those three epistles quoted, which J vern, as he that is to give account of Lis
were written to Innocentius, of their proceed- doing to the Lord: verily, they over whom
ings against ihe Pelagians it appoareth. But I we have government, ought not to run about,
when the Bishops of Rome, would have ] nor by their crafty and deceitful rashness,
usurped anthoriiy over the Cluirches of At- j to set at variance the concord of Bishops
rica, by colour of a counterfeit Canon of the pureeing together. But there to plead tl

Council of Nice, they were not regarded,
either in respect of their persons, or their
office and seat. Cone. Afric. cap. 105. Yea
they count it afi absurd thing, " that any man
should believe, t!iat God could inspire any
one man, with ine justice of examination,
and did deny the same, to innumerable priests,
gathered together in council, as they were,
to cut off appeals unto the Sec of Rome.
Epist. ad Ctskst. Neither doth Chrysostom,
in his epistles to Innocentius, acknowledge
any sucti prerogative or privilege of the See
of Rome, but as one Christian friend to ano-
ther, being himself in banishment, dcsireih his
furtherance for the benefit of the Church, show-
ing how injuriously he had been dealt withal.
Basil also in purposing to write to the Bi-
shop of Rome for his counsel, concerning the
afl'airs oi' the Church, and touching the Coun-
cil ot Ariminum, doth but practise that care
of all Churches, which in the same epistle he
commandoth in Athanasius, without ascribing
nny superiority or prerogative to the Bi.'ihop
of Rome. If Hierom being a priest of the
Church of Rome, doth once or twice ask
counsel of Damasus his proper Bishop and

aas&, where they m,ay have both accusers
and witnesses ot their crime : unless to a
few desperate and lost persons, the authority
of the Bishops placed m Africa, seem to be
les«, which have already judged of them,
and with the gravity of their judgment, have
condemned their conscience hound with
many snares or cords of offences. Their
cause is already heard and known, sentence
is already given of them, neither is it meet,
that the censure of priests should be repre-
hended, through lightness of a moveable and
inconstant mind."

This writcth Cyprian of Fortunatus and
his accomplices, that being condemned in
Africa, sought restitution at Rome, as though
the authority of the Bishops of Africa had
been less than the authority of the Bishops ot
Rome and Italy, which Cyprian would never
acknowledge tor his time, though heretics by
such gadding about, never ceased to molest
him.

The words of Hierom are these : " But
thou wilt say, the Church is founded upon
Peter, although in another place, the same
thing is. done upon all the Apostles, and they

LUKtl. 117

by Ezechiel 18. 21. For God will not reject an
humble and contrite heart, Psal. 51. 19. Se-
condly, that true taith is never void of good
works, as repentance, love of God and our
neighbour, hatred of sin, confession, and other
external works, as time and opportunity may
serve. Thirdly, that Christ gave remission
of sins freely, and not ofmeril for zeal or repre-
hension of his fellow, but of his mere mercy
and grace, by which he gave him faith and
repentance : as he doth to all that are con-
verted to him. So the ministers of the Church
onghtto assure penitent sinners of forgiveness
and the kingdom of heaven, without any sa-
tisfaction or punishment for satisfaction,
which is never required on their part in the
Holy Scriptures. Neither have they any

all do receive the keys of the kingdom of
heaven, and the strength ot the Church is es-
tablished equally upon them: yet tor this
cause one is chosen among the twelve, that
the head being appointed, the occasion of
schism might be taken away" By which
words Ilierom mcanelh, that retcr was chief
of the Apostles, in order to avoid dissension,
not in authority or prerogative of not erring.
And elsewhere he acknowlodgeth every Bi-
shop to be of equal authority with the Bishop
of Rome, as in his epistle to Evagrius, rea-
soning against a custom of the Church ot
Rome. " Neither is the Church of the citv
of Rome to be esteemed one, and the Church
of the whole world another, both France and

Britain, and Africa and Persia, and the East, ^ . . , , -.

and India, and all barbarous nations adore 1 commission to require it any of God's of elect,
one Christ, observe one rule of truth. If au- | or to delay the reward of any for whom Chrii^r
thority be sought, the world is greater than I hath satisfied to his Father, as he hath for all
one city. Wheresoever a Bishop be, either ' that are redeemed by him. Last ot all, e;\'ery
at Rome or at Eugubiiim, eitlier at Constan- ' man that by faith appHeth unto himself the
tinople or at Rhegium, either at Alexandria ' general promises of God, may be as sure of
or at Tanis, he is of the same worthiness, of ' salvation, as he was. For they are as true ot
the same priesthood. Power of riches, and | every one in singular, as they are ot all in
baseness of poverty, make not a Bishop general. "And this thief was justified on the
higher or lower. But they are all successors , cross," saith Augustin, " by that consumma-
of the Apostles." \ tion and brevity, which the Apostle, Rom. 10,

maketh general to all men, who having all

■ Chapter 23. | other members of his body fastened on the

43. No man ought to defer conversion, but cross, and having those two free, beheved

to repent as soon as he is called, as this thief with his heart to righteousness, and confessed

did, for God giveth not the grace of repent- i with his mouth to salvation, and immediately

cording to the will of man, but accord- obtained to hear, this day thou shatt be with

sown pleasure, and purpose. Neither me in paradise." Ad Simpliaa lib. 1. q. 2.

ance, ac^

ing to his own pie

must any mari look to obtain salvation by Likewise Ambrose saith : "It is a most e.x-
faith, which is void of good works. For such cellent example to desire conversion, that
was not the faith of this penitent thief, but pardon is so soon granted to the thief, and that
fruitful ot good works, as the place and time ' grace is more plentiful than his prayer: for
could suffer. But to go straight to heaven, our Lord doth always grant more than is
without satisfaction or punishment for his asked." In Luke cap. 23. The like comfort
former sins, every Christian man may be as- f(u- all penitent sinners, is gathered out of this
sured, not only by this example, but also by example, by Cifprian De can. Dom. num.(.
manifest testimonies of Scripture, if he die in , And Cli ryso.it om in Oen.hmi. 55. and in a man-
t\\e hoxA, Apoc. 14. n.John 17.24. 1 Cor.b. | ner by all the ancient Fathers. Therefore
1. John 5. 24. &c. And as for our satisflic- \ the Papists do wickedly go about to make it
tion and punishment for our former sins, is almost singular and extraordinarj'.

not found in the Scripture, but is contrary to
the general doctrine of remission of sins by
the free grace and mercy of God. For there-
by every one that truly believeth and con-
fesseth Christ, may challenge as certain
knowledge of his salvation, by the general
promises of God in the Scriptures, as the
thief by these special words of Christ uttered
unto him. Neither was this good thief saved
by any other means, than all Christians are
saved, namely, by the free mercy of God in Je-
sus Christ apprehended by faith : Prosp. cont.
Cas. p.U. Which Angelomus in 2 lib. Reg. c. 12.
contirmeth the example of Peter and this thief.
Droso de sacra. -Dom passion. He maketh
this thief to be Adam that is a pattern of all
sinners that are saved. Julianus Tnlel. prog,
lib. 2. rap. 1. Wherefore we should learn, not
to despair, but to believe steadfastly, that
if we do truly repent as this thief did, we
shall as certainly receive pardon for our^ins,
at what time soever it be, as God promiseth

55. The cause of the women marking of
the place of Christ's burial, is expressed in
the text, whereunto the popish manner of
watching the idol of the sepulchre in their
churches hath no resemblance, and therefore
is nothing else but gross superstition, and
mockery of the mysteries of our faith, where-
fore the burial of Christ is one. The impiety
is so much the greater, when the sacrament,
ordained to he received, to assure us of life,
is laid in the grave as though it were a dead
body. Or if oecause it was ordaii ed to be
a remembrance of Christ, they may do with it
what they will, to signify the actions and pas-
sions of "Christ's body, w-hy do they not like-
wise baptize it, bind It, scourge it, crown it
with thorns, and nail it to a cross, as well a»
they bury it, and raise it out of the sepulchre.

Chapter 24.

1. The observation of the Lord's day, is

taught in the Scripture to be apostolical, and

lU

LUKE.

not grounded upon uncertain tradition un-
written, as other Papists aliirm.

47. Tiie Papists are under this curse, which
preach that the Cluirch consisteth in com-
munion of the Romisli Pope, and not in the
communion of all nations.

30. Alihough this were to be understood,
of the celebration of the Lord's Supper, as
some of the ancient Fathers do think, yet it
is no example, nor warrant of ministration in
one liind. For the breaking of bread, should
be here taken figuratively lor the whole tia-
crament, by Synecdoche, which is used when
a part is named for the whole. AndChrysO|s-
tom upon that promise ol Christ, that he will
drink the cup of the fruit of the vine, anew in
the kingdom of his father, saith expressly,
" After his resurrection in the bare table of
this mystery, he used wine. Of the fruit of
the vine," saith he, " which verily bringeth
forth wine and not water." Neither is there
any of the ancient Fathers which think that our
Saviour Christ here gave the Sacrament, that
gathereth example or warrant of ministration
m one kind. Finally, you cannot say, that he
gave bread only, as the Sacrament, except
you will also say that he consecrated in one
Kind, which you all confess to be unlawful
and sacrilegious.

47. The universal Church of Christ, is
wheresoever the gospel or doctrine of salva-
tion is embraced, and not tied to the city or
congregation of Rome, which when it_ was a
member of Christ, iS a particular Church,
and not the universal Church, Hierom mis-
liking the custom of the Church of Rome, that
a priest should be ordained by the testimony
of^a Deacon, saith : " What ! dost thou bring
forth unto me the custom of one city T But
now Rome is not the universal Church, nor
any sound part thereof: but the whore of
Babylon, the seat of Antichrist. Apoc. 17. 18.

Seeing the Scripture doth not express, in
what form Christ lifted up his hands, it is
great presumption to affirm, that it was in the
similitude of the cross. Neither is it any
thing like, because Jacob laid his hands over-
thwart, or across upon his nephews' heads,
that Christ did so, seeing here was not the like
cause. For Jacob laid his hands after that
form, because the younger son which should
be the greater, was placed at his left hand,

is righ
I of th(

the sign or figure of the cross in any estima-
tion with the Apostles, or the faithful in their
time. Valentinus the heretic, was the first that
made any great account of it, as testifieth
Ireneus lib. 1. cap. 1. TertuUian, indeed, roc-
koneth signing with the cross to be an old tra-
dition, which yet is no more certain to have
been used by the Apostles, than other like
ceremonies which he there nameth, as the
tasting of milk and honey by them that were
baptized, and the abstinence from washing
for a week after baptism, oblations for birtn
days, and such other long since abolished,
which they should not have been, if they had
been ordained by the Apostles, as necessary
for Christian religion. "The like may be said
of Basil's testimony. Augustin in the place
noted, speaketh not of the sim of the cross,
which Christ never commanded to be set on
men's foreheads but of the seal or mark where-
with the true worshippers of Christ are
marked, Apoc. 7. in their foreheads, to signi-
fy that they should not be ashamed to confess
the reproach of Christ, which is the glory of
the Christians. I'inally, when you ask • -hat
forin a Christian man can use to bless himself,
rather than the sign of the cross ? I would
first know, how a Christian man can bless
himself, seeing the Apostle saith, it is without
all controversy, that the lesser is blessed of
the greater or better. Heb. 7. 7.

Secondly, that the si^n of the cross is dedi-
cated in the death of Christ, rather than the
signs of other things that were likewise in-
struments of his passion.

Thirdly, how it is a convenient memorial
of Christ's death, which is not ordained of
Christ, nor taught by his Apostles to be such.

But you say whosoever it be, " that Bishops
and Priest's do bless with an external sign, no
man can reprehend, being warranted by
Christ's own example and action :" As though
every action of Christ, were an example for
us to follow. But admitting this to be gn ex-
ample, and action to be followed, Popish
Bishops and Priests are justly to be repre-
hended, because they are not content with that
external action of Christ, which they read in
the Holy Scripture, of imposition or lifting up
of hands, but they will use another whereof
they have no warrant in the Scriptures

ANSWER TO THE ARGUMENT OF JOHN'S GOSPEL.

There are but eight books of Cyrils' com-
mentaries remaining, four of them being lost.
Instead of which Jodocus Clictoveusj added
four of his own writing, namely the hfth, the

these gr'Mt learned Doctors of Rheims, are
accounted for the books of Cyril, and some-
time devoutly alleged, as the authority of Cy-
ril : as in the preface and cap. 10. vers. 29

BUth, the seventh, and the eighth, which of I of this gospel and elsewhere

JOHN.
ANSWER TO THE ANNOTATIONS ON THE GOSi'EL OF JOHN.

Chapter 1.
1. A horrible slander of Calvin, who
teacheth none otherwise of the Godhead of
Christ, tlian the papists themselves. Affirm-
ing that he is God, of God the Father, in
respect of person as the Son, yet very God, of
one and the same Godhead that the lather is
God, which is not nmltiplied by communica-
tion of generation, but is one and most singu-
lar in all the three persons. Which most true
and perpetual doctrine of the Church, he hath
maintained in his writings against the Arians,
Sabellians, and Tritheisls of our age, while the
authors of this slander take their ease, and
never once opposed themselves against them.

1. The protestants are nothing like the Ari-
ans, for they acknowledge the words of Christ
to be true, in such sense as he spake therii,
and as the ancient f ithers of the church did
take them and expound them, for many hun-
dred years after Christ, as in places convenient
is proved. Mat. 2G. Mark 14. Luke 22.

12. Men have no freedom of will, to accept
the grace of God oflered, until they be by
"race prevented. And although they be not
forced or drawn by necessity, yet they are by
the grace of God made willing, which by na-
ture vvere altogether unwilliuw. The word
which they have here translated power, signi-
fieth dignity, or authority, which is given only
of God's grace, as the words of the text are
manifest, to them that receive Christ by faith ;
which is not of "hitn that willeth, nor of him
that runneth, but is the gift of God." Eph. 2.8.
Rom. 9. 16. By this power, saith Cyril upon
this place, he undersiandeth adoption and
grace : afterward most safely he inferred, that
they are born of God, that he might show the
greatness of grace, which joineth together
strangers from God, and maketh them the
sons of God, and of love giveth freely the no-
bility of the lord to his servant. Eus. Emiss.
horn, in nal. Doin.

14. Blind devotion of ignorant papists, who
understand not the words, much less the mys-
tery expressed in these words, Verhum caro
factum est, or Homo fuctus est, at which they
kneel, as you say, although I suppose it is not
generally observed of all papists.

26. John acknowledseth, that he is only a
minister of the external action and element,
and that Christ is the author and giver of spirit
xial grace : other difference he showeth not.

42. Cephas signifieth any stone, such as
Peter was one, appointed to be one of the
twelve foundation stones of the church. But
if the pope cannot err in his decretal Epistles,
Anacletus saith it signifieth " a head, or begin-
ning, or first." Dist. 22. cap. Sacro. sand.
Anad. Ep. 3. Virgilius Eulhero.

42. A wretched conclusion: " Christ looked
upon Peter, erfro, he appointed and preferred
him to be chief apostle, the rockof his church,
and his vicar." The addition of his name Ce-
phas proveth that he was appointed to be a
stone, whereon the church should be builded,
but not a singular or the only rock thereof, no
more than the addition of Boanerges proveth

that James and John were the only children
of thunder, or that BarnabasVas the only son
of consolation. Neither was the name of Si-
mon changed, for he was still called yimon.by
our Saviour Christ, Mat. 16. 17. chap. 17. 25.
Luke 22.31, and John 21. 15, and by James
Acts 15. 14. 'I'hat Christ builded his Church
upon Peter, as upon a rock, and most firm
stone, as Cyril saith, it is no controversy;
seeing he luiih it jointly upon the foundation
of all the a|iostles, and the faith and doctrine
of Peter, which was the faith and doctrine of
all the apostles, is tlie rock whereupon the
church is builded, and not the person of Peter,
as the same Cyril testifieth. Dialog, de Trinit.
lib. 4, in Isa. lib. 4.

Chapter 2.
_ 2. The only presence of Christ at the mar»
riage, isnot sufficient to make it a sacrament,
as baptism and the Lord's supper are sacra-
ments. But his word of institution, 7nusl come to
the outward element, that it maybe madea sacra-
ment : as Augustin teacheth expressly. Tract,
70. in Joan, de Cataclysmo, c. 31. Augustin in
the places by you.quotcd nameth marriage a
sacrament, as he doth many other things ; but
not a sacrament of the New Testament, the
institution whereof he acknowledgeth to have
been before man's fall, de nup. et con. lib. Leap.
21, the same teacheth the Master of the sen-
tences, lib. 4. dist.

3. The Virgin Mary maketh no express re-
quest to our Saviour Christ, to v/ork any mi-
racle, and if she did, yet he did nothing at her
request, but according to his own wisdom and
good will.

3. Whether tlie Blessed Virgin knew the
time of the manifestation of Chrisl, is not
Vertain : but it is most certain that Christ knew
his own time belter than she, and therefore
he had no need to be admonished byher. Al-
though the words do import no request, but
only signify that the wine failed. Whereby
she mitjht mean, that she did modestly refer it
to his pleasure, whether he would supply the
want of the wine by some godly exhortation,
or by working a mirach . If she were per-
suaded that he would begin his miracles at
her request, as you are bold without all war-
rant to affirm, she was much deceived : for he
would not yield to her motion, whatsoever her
meaning was. Therefore this place nothing
favoureth her intercession to Christ, and niucn
less our prayers to her.

4. The phrase is no more subject to divers
senses here, than Mat. 8. 29, where the
only sense is, What hr'.ve we to do with thee,
.Tesus thou son of God ? therefore your latter
interpretation is right. Christ had nothing to
do with his mother, nor she with him, in mat-
ters pertaining to his office, and commission
of his Father. And therefore his words were
a reprehension of herintermeddlintr vvith that
wherein she had nothing to do. For we may
not so excuse her, that we accuse our Saviour
Christ, who did not reprehend her unjustlj',
but as she deserved, though not only for her

■liO JOl

own cause, but for iusiructioii to others, who
might take ollence by licr interpelhition, to
think that he was in matlers of his office, sub-
ject to his mother, which he utterly denieth :
and therefore doth nothing at her request,
but as he himself saw it expedient. His mo-
ther required a miracle, saith Aiiguslin, but
he did not acknowledge human bowels when
he should work divine works, as though he
should say, Tliat of me which worketh a mi-
racle thou didst not conceive, thou art not
mother of my divinity. Tract. 8. in Joan.
Chrysostom upon this place, Horn. 20. think-
eth that she was tickled with vain glory and
ambition, as also when she sent to speak unto
him, when he was preaching, Matth. 12. 4.
Which although it be not gathered out of the
text necessarily, yet it showeth that the Vir-
gin Mary in his judgment was not void of sin,
nor so reputed of the ancient fathers.

5. It caimot be proved by these word.^ that
she took not the reprehension of Christ, to
pertain unto her : but rather the contrary, see-
mg that now she requirelh perfect obedience to
be given to his word, no longer taking upon her
to admonish him. Where you say, " our Lady
by her divine prudence," &lc. tlie speech is
insolent, and cannot be excused of blasphemy,
whatsoever your meaning is. For though she
were endued with singular wisdom of God's
spirit, yet it cannot be rightly called "her di-
vme prudence." Further where you say that
she doubteth not, but Christ will grant her
petition, you speak beside the book, seeing
the Gospel maketh no mentionof any petition,
neither could she have faith or certain persua-
sion of a miracle, seeing he had not only
not promised any such thing, but also sharp-
ly rebuked her, for offering to intermeddle
in such matters, as did not appertain unto
her. What wilful blindness is this ? that
you will not acknowledge that Christ said
directly and expressly, "his time was not
come but that she had no repulse though
he seemed to say, his time was not come."
Shall we believe you, or the Evangelist ?
which reporteth that he said, " my time is
not yet come." Finally, where you say,
' she doubted not but he would begin a little
before his ordinary time for her sake," as
Curd thinketh he did, it is monstrous presump-
tion to a.scribe such persuasions to the blessed
Virgin, wherein she should have grievously
offended : if bein? before admonished that he
had nothing to do with her in such matters,
and that his time was not yet come : contrary
to his express word, she should have con-
ceived such presumptuous persuasions as you
ascribe unto her. Neither doth Cyril think
as you say, neither can any such thought be
^^athered out of the words of that Chapter.

'He showeth," saith Cvril, "how great ho-
nour is due to parents, when straightway he
tor his mother, cometh to the act, which as
niuch as was in him, he had deferred for a
fk ."u'""^- • '^^^^'^ ^'ords of C»yril declare,
that he tarried the full tunc which in his di-
vine wisdom he .saw to be most expedient for
working tlus miracle.

9. He that seeth water turned into wine,
and seeth that by all senses it is judged so to
be, hath need to know, how bread is turned
into the natural body of Christ, contrary to
the judgment of all his senses. When the
Scripture, never mentioneth any such conver-
sion : yea when it is certain by the Scrip-
tures, that the body of Christ never lees-
eth the essential properties of a body, he hath
need to know, how the body of Christ can be
under such a shape, wherein it hath no essen-
tial properties of a natural organical body.

15. Christ as King and high Priest, yea
very God, had all authority to punish offend- '
ers, in soul, body, and goods : but the ministers
of the Church, his servants, by this example,
may not take upon them temporal punishment
of men, in body and goods at their pleasure :
whereby you insinuate the Antichrislian pow-
er, which the Pope would usurp, not only to
excommunicate Princes, but also to procure
conspiracies against their lives, to murder
them, and to deprive them of their kingdoms-
and dignities, contrary to the manifest Scrip-
tures, and the judgment of all the godly fa-
thers of the Primitive Church. For it is man-
ifest that Christ in this place, useth his di-
vine authority, as he declareth by raising up
the temple of his body after it was by them
put to death, Cyril in Joan. lib. 2. cap. 32.
Chrysost. in Joan. horn. 22. None but Antichrist
therefore, that boasteth himself as God, will
presume to do that which Christ here did, by
the same warrant that he did it. The civil au-^
thority of magistrates, is otherwise sufficiently''
established over mens' bodies and goods.

24. Howsoever this doctrine be grounded
upon the text the Papists practise commonly
against it, who give the Sacrament commonly
to them that were never instructed in the
mysteries of Christian religion, if they once
come to years of discretion, although they
know neither the Lord's prayer, ten Com-
mandments, articles of faith, or any thing else
necessary to salvation: except it be to pro-
nounce the words ill favouredly, in a tongue
whereof they have none understanding.

Chapter 3.

5. Spiritual Baptism with the Holy Ghost,
is necessary to salvation, as our regeneration :
whereof the outward baptism is a seal, not to
be neglected where it may be had according
to God's institution.

5. It is not necessary in this place by wa-
ter to understand material water, but rather
the purifying grace of Christ, as in the 4th
Chap. vcr. 11. whereof the washing with wa-
ter in baptism, is an outward sign or seal,
which also is termed fire, Matth 3. 11. The
water therefore in Baptism is not our regene-
ration properly, but a Sacrament and seal
thereof. Inidoriis Origin, lib. 1. Cap. de Spirit
sanclo.

Secondly, where you say, that John's bap-
tism "had not the spiritual grace," it is false ;
for it had remission of sins joined unto it,
Mark 1. 4. although not of the ministry of
Jolui; but of Christ the fountaui of all grace.

JOHN.

121

Thirdly, where you say, No man can enter
into the kingdom of heaven, without external
Baptism, you teach the contrary yourself soon
after, saying, that in two cases, it is not neces-
sary. Augustin atlirmeth as rnucli, saying,
"That the visible Sacrament is then supplied
invisibly, when not the contempt of religion,
but the article of necessity exclude the mys-
tery of baptism." DeBaptis. cont. Don. lib. 4.
cap. 22.

Fourthly, you slander Calvin, to match him
with the Pelagians, wiiich promised eternal
life to all infants, without Baptism, in respect
of their innocence, denying original sin.
Whereas Calvin holdeth all infants under the
sentence of eternal damnation for the guilt of
original sin, yet excepteth the elect who are
born again by the Spirit of God, although the
Sacrament of Baptism be sometime lacking, [
not through their default, but because tliey
are prevented by death. In which case it is I
otherwise supplied, as in your two cases.

Fifthly, you slander Calvin and us, whom
you charge to think, that only faith doth so
serve, that the external element of water is
superfluous or not necessary when it may be
had according to Christ's institution. For in
some cases you confess it not necessary.
And indeed the words of our Saviour Christ,
are not properly of the external Sacrament,
more than John 6. of the other Sacrament.
" E.xcept you eut the flesh of the Son of man,
and drink his blood, you have no life in you."
Whereas all infants are excluded from that
Sacrament, and consequently should be ex-
cluded from life, if the words were meant of
the outward Sacrament. And the fathers of
the ancient Church, which thought Baptism
■was necessary, did likewise think the Com-
munion to be as necessary for infants, as Au-
gustin, Innocentius Bishop of Rome, and all
the Church of their time, for any thing that we
can gather by their writings. Finally, when
the word of water in this text, significth the
purifying grace of Christ, rather than the out-
ward element of Baptism, here can be no ar-
gument drawn out of this place, that Sacra-
ments confer grace of the work wrought, but
according to the dispensation of God's spirit,
which worketh according to his own pleasure

31. The doctrine and Baptism of .John was
from heaven, though there was infinite differ-
ence between the ministry of John, and the
Majesty of Christ.

Chapter 4.
2. St. Augustui thinketh the Apostles were
baptized by Christ himself, rather than by
John, but without authority of the Scripture,
and contrary to this express text. And there-
fore we must rather admit that which he
sayeth in the same Epistle, reconciling this
text with that of John 3. 22. " That he bap-
tized with the presence of his majesty, but
he baptized not with his own hands. For
the Sacrament of baptism was his, but the
ministry of baptizing, pertained to his disci-
ples." A^ain, he baptized not by himself, but
by his disciples. Tract. 15. mJohn, he affirm-

eth, that Christ baptized in spirit, as he doth
continually, not in body. Chrysostoni also
in John ;i. 22. hath these words : " The Evan-
gelist showetii afterward, that Jesus himself
baptized not, but his disciples, whereupon
it IS manifest, that in this place also it is so
to be imderstood." In Johii Horn. 28. and
upon this text he sayeth : " He himself did
not baptize, but the messengers did so re-
port, when they would stir up the hear-
ers to hatred of him :" Hmn. 30. Cyril, also
upon the former text, saith : " Christ bap-
tized by his disciples." In John lib. 2. cap. 57.
Euthymius upon that place John 3. 22.readeth
in the plural number: "They baptized, and
not he, for the Evangelist saith afterward,
that Jesus hiinself baptized not, but his dis-
ciples." Again he saith, " some copies have,
He baptized, which is understood that he
did not by himself, but by his disciples."
Bede also following Augustin saith upon this
te.xt: "Jesiis did both baptize and not bap-
tize. He himself baptized because he him-
self cleansed, he himself baptized not, be-
cause he did not himself dip in water."
Thcophylact, in John 3. 22. saith : " When
thou hearest that he baptized, think not that he
baptized by himself, but by his disciples, for
that work of the disciples, the Evangehst
referreth to their master." Therefore the
consent of so many fathers is to be prefer-
red, before the bare conjecture of one fa-
ther, and that against the express words of
the text.

20. By adoration, is meant worshipping of
God generally, as the word plainly signitieth,
and not offering of sacrifice only, or chiefly.
Neither could any office of religion, be done,
acceptably to God in any other place, by them
that did not communicate with the ark and
7'emple at Jerusalem. Which was not pre-
ferred in respect of antiquity or succession
only, but because it had the word of God in
many places of the Scriptures. Whereas the
Schismatical Temple, was directly contrary
to the holy Scripture. Neither had the true
Temple at Jerusalem continual succession in
the true worship of God, for it was divers
times profaned, and the worship of God
clean taken from it, as in the days of Achaz
2 Reg. 16. and in the time of Manasses 2
Reg. 21. Then was it laid waste and de-
stroyed, by the space of seventy years, and
was not after that fully builded in forty-six
years, Jo/t7t 3. After that restitution it 'was
divers times profaned and polluted with
idolatry, as in the tyranny of Antiochus, when
it was dedicated to Jupiter Olympus, 2 Mace.
6. and at other times. Therefore the autho-
rity of the Scripture, was th-^ only sufficient
warrant thereof, as it is of true religion at this
day. Tlie Lord revenge your blasphemy
against his holy Supper, which is celebrated
by our Church, according to that we have re-
ceived of the Lord himself in the Gospel,
wherein you can show no ground for your
Popish IVlass.

23. The spiritual sacrifice prophesied by
Malachi, is interpreted by all ancient writers

123

JOHN.

that speaK of it, to be prayers and thanks-
giving, and not the oblation of the natural body
of Christ, but the sacrifice of thanksgiving,
oiFered in the celebration thereof Irensus
lib. 4. cap. 35. Justintnf dial, cum Tryphon, Ter-
tuU. adver. Judaos, and contra Marc. lib. 3. Cypr.
lib. 1. adver. Judivv.i, tViim 16. Chrysost. in Fs.
93. and 95. Hier. in Zuch. lib. 2. cap. 8. in Ma-
lack.cap. 1. Cyril, in Joan. lib. 1. cap.'Jl. Aug.
adversus JudtBos, cap. 9. Theodurel in Malacli. 1.
who allegeth this very text, and Paul 1 Tim.
8. for prayer. Augustin also, applieth it " to
spiritual and inward prayer." Tract. 15.
Chrysostom "to the spiritual sacrifice of our-
selves," required of the Apostle, Rom. 12. In
John Horn. 32. Cyril understandeth by spi-
rit, "spiritual worship, and the rule of life ac-
cording to the doctrine of the Gospel, which
is acceptable to God the father." In John lib.
2. c. 93. Origen to the same effect under-
standeth " worship proceeding from them,
which having thi, earnest of the Spirit, walk
according to the Spirit." In John Tom. 14.
Euthymius, expoiuideth it, " for prayer, prais-
es, and thanksgiving, and the sacrifice of
righteousness." Theophvlact, for " worship-
ping of God in mind and soul." So that the
whole consent of the ancient fathers, beside
the evidence of the text, is contrary to this
popish interpretation, whereby spirit and truth
IS referred to the <jross counterfeit sacrifice
of the Mass. Finallv, though some external
elements, as water, bread, and wine by the
Scripture are required unto the service of
God, in respect ot our infirmity, vet the true
worship of God even in the use of these, as of
any other external rite allowed by the Scrip-
ture, is in spirit and truth, not in body and
shadow.

39. They which believe because the Church
teacheth so, must afterward much rather be-
lieve, when they hear Christ himself, teach in
the Holy Scriptures.

Chapter 5.
2. All miracles that God did from the be-
ginning, are not recorded in the Scripture,
but so many as are necessary for the confir-
mation of the Church in ftiith to attain eternal
life. And now concerning your observations,
I say it is' not proved by this place, that God
givcth virtue of miracles and cure to water,
for then it should have been alike medicina-
bie at all times. Secondly, the text callcth
not the pond probatica, but saith, that at or

near probatica, which was the eheep gati
there was a pond c:il]fd He ' ' "

and .32. And rdbeit the sheep appointed for

eneep :
sda, Neh.

h.'-\

sacnhce were washed therein for commenda
tion of the sacrifices which is not proved, yet
we may not conclude, that therefore miracles
are wrought about the Sacraments of the New
Testament, otherwise than we read in the
Scripture of the gifts of the Holy Ghost, be-
stowed on them that were baptized. For the
Sacraments have sufficient credit of the word
of Christ, and nerd not daily to be confirmed
by miracles. Thirdly, (he text doth not tench
that thia miracle was wrought on festiv.;!

days, but at a certain time when it pleased
God. As for the miracles done at the me-
mories and feasts of Saints, when we see
them, and have examined them by the Scrip-
tures, we will admit them. Fourthly, it is not
proved that Angels, much less special Saints,
are patrons or workers of miracles, in certain
jjlaces. For who can say that one Angel was
always appointed over this pond ? and though
he were, yet it followeth not, that God useth
the ministry of mens' souls to such purposes
As for the force of divers waters, supersti-
tiously attributed to the prayers or presence
of Saints, which both stories and experience
showeth to be natural, hath no ground out of
this place. Fifthly, pilgrimage is still idola-
trous gadding about, for any warrant it hath
out of this place, except the Papists first can
prove that any such miracles are wrought at
such places, as the Scripture testifieth of
this : secondly, if any false miracles be there
wrought to maintain idolatry and false wor-
shipping of God, contrary to the Scriptures,
they are to be condemned with the workers
of them. August. De unilat.' Eccl. cap. 16.
Si.\thly, we grant that man's reason in mira-
cles known to be done by him, must yield to
God's pleasure. Seventhly, whether this pond
were a figure of Baptism, we will not con-
tend. Eighthly, if upon so weak a collection,
you can promise salvation without Bapt'sm,
to men that desire it and cannot have it, much ^
rather you might acknowledge the same grace
of Christ to pertain to infants, which are ex-
I eluded from Baptism by necessity, without
any fault of theirs, if they appertain to God's
election.

14. God is our Ghostly Father, to whom
we must go by repentance for release of his
fatherly correction, and not to any Popish
priest.

29. Good works which proceed from none
but a justified man, do prove that a man is
justified before God, by f:iith without works.
34. The testimonies of John, Moses, and
the Prophets, are not the testimonies of men,
but of God, speaking by men. So of his
Apostles, Bishops, and Pastors, testifying of •
him out of the Scriptures, which are the word ■
of God, and not of man.

39. Papists cannot fuid one jot of Popery
allowed, either by express words of the Scrip-
ture, or by necessary conclusion out of the
same, and therefore by their will, would not
have Scriptures searched by the common
people.

39. We confess, that the Scriptures are not
only to be read, written, or painted on walls,
but diligently to be searched, and deeply to
be studied, in which we know eternal life is
to be found, without all addition of Popish
doctrine which is not to be found in Holy
Scriptures. Ciirysostom upon this text saith,
Horn. 39. in Joan. Christ scndeth us to the
testimonvof the Scriptures. By this example
let us lake from them armour against Here-
tics. The whole Scripture inspired of God
is profitable to teach, to reprove, to correct, '
to instruct in justice, that the man of God

JOHN.

123

may be perfect, furnished to every good work :
Not that lie may abound in some things, and
in other things be wanting, for such an one is
not perfect.

43. He nieanetii every false Pronliet, that
coineth to tliein in his own name, as Theudas,
Judas Gahleus, Barcocabas, and such Hi<e,
which are all Antichrists or adversaries to
Christ, whom the Jews received, and were
deceived by tiiem. The Pope is that great
Anticiirist, which was prophesied to sit in the
temple of God, that is, in the visible Church,
and to deceive the greatest part of them that
profess Christianity, althougii the Jews which
are out oi' the visible Church, do not receive
him. 2 T/tess.2.

•
Chapter 6.

27. " The Sacrament," saith Augustin, " is of
some received unto destruction ; but the mat-
ter itself, whereof it is a Sacrament, is re-
ceived of every man to life, of no i;;an to
destruction, whosoever shall be partaker of
it." In. Joan. Tr. 26. Tiiercfore these words
of Christ, are not of the Sacrament, but of the
matter of the Sacrament, which is his flesh and
blood, to be eaten spiritually by faith, whereof
also Augustin saith : " Why prepares! thou
thy teeth and belly ? Believe, and thou hast
eaten it." Tr. 25.

32. The true bread here significth, the true
food of eternal life, but thereof it followeth
not that the Sacramental bread, is called bread
in the Scripture in the same sense as though
it were not material bread made of corn after
consecration, but only spiritual food. For see-
ing it was material bread, before consecration,
there is no word of Scripture, to prove that it
is not so still. But contrariwise, the cup is
cailcd the fruit of the vine after consecration,
"which is wine," saith Chrysost. in Matt.
Horn. 83. Therefore the bread is likewise
" bread made of corn," and so Cyprian saith
It is Lib. 1. Ep. 6. Magna. The doctrine of
Transubstantiation, was not heard of in the
Church for more than si.x hundred years after
Christ. Annot. in Matt. 26. The places of
Jer. 11. and Gen. 49, though of some ancient
writers' they be referred to Christ, yet if they
be rightly considered pertain not unto him.
The former is of the adversaries of Jeremy,
who conspired to famish him in prison and,
said. Let us destroy him with wood instead
of bread. The other plnne is of the abund-
ance of wine, that should grow in the land of
the tribe of Juda. But if we follow the old
writers' exposition, they make nothing for
Transubstantiation.

44. Without force or violence, of unwilling
he maketh us willing, by changing our will
to embrace Christ gladly, and otherwise we
never taught. Yet our will by corruption of
nature is bond to sin, and not free, before if
be altered bv God's Spirit, The words of
Augustin In Con/. 2. Ep. Pel. Uh. 1. cap. 19. be 1
these, " How many enemies of Christ every I
day, by the secret grace of God are suddenly I
drawn to Christ ? Which word if I had taken
out of the Gospel, how many things would '

] this Pelagian Heretic have said of me for it,
when even now he wrestlcth not against me,
but against iiiiii which crieth. No man can
come unto me, except the Father which sent
me shall draw him. For he doth not say,
shall lead him, that we might by any means
think that his will dotli go before, who is
drawn if he were willing before ? and yet no
man coineth except he be willing. There-
fore he is drawn by marvellous means, that
he may be willing by him which knoweth to
work witiiin, even in the hearts of men, Not
tluit men, whicii cannot be, should believe
against their will, but that of unwilling, they
may be made willing. In the other place his
words are, That he might teach us that even
to believe is of gift, not of merit. As I said
unto you, saith he, no man comelh to me,
but he to whom it is given of my Father.
And where our Lord said this, if we re-
member the Gospel before, we shall find that
he said also : No man cometh to me, eX'
cept the Father which sent me shall draw
him. He said not, shall lead him, but, shall
draw him. This violence is done to the
heart, not to the flesh, why then dost thou
marvel ? Believe and thou comest : Love,
and thou arc drawn. Think not that this is a
sharp and grievous violence, it is sweet, it is
pleasant. Sweetness itself doth draw thee."
These sayings we allovv better than you, which
maintain Free-will in part, with the Pelagians.
49. They that did eat Manna, as corporal
food only, and not as spiritual meat by faith,
died both body and soul, as they that eat the
blessed Sacrament unworthily. But they that
did eat manna by faith, worthily, did eat the
flesh of Christ spiritually, and drank his blood
spiritually, for they drank of the spiritual
rock which followed them, and that rock was
Christ, 1 Cor. 10. 4. Where the Apostle saith
expressly, that our Fathers were all baptized,
and did all eat the same spiritual meat, that
we do, and all dran!\ the same spl.itual cup for
they drank of till' nick, which was Christ as we
do. So doili Ai:^.iwini understand the place,
saying, Q«;V«)/7i,i m Mn.ina, &c. "Whoso-
ever understood Christ in manna, did eat the
same spiritual meat which we do. But whoso-
ever sought only to fill their bellies of Mamia,
which were the fathers of the unfaithful, they
have eaten and are dead. So also the same
drink. For the rock was Christ. They drank
therefore the same drink that we do, but
spiritual drink, that is, which was received
by faith, not which was drunk in with the
body." De utilitate Fcenilent. ca. 1. Christ
therefore putteth no difl^erence between the
spiritual substance of Manna, and his -flesh
and blood: but between the corporal food,
which beinc: rrceivrd into li^e belly, and not
into ihr li.art by faith, li;id no power of eter-
li il lilc ill it. And Manna was not a figure of
the Sacrament, but of the bqdy and blood of
Christ, which is the heavenly or spiritual mat-
ter of the Sacrament. For all that receive
the Sacrament do die naturally, as all they
that did eat Manna, and as many as receive it
unworthily, deserve also to die spiritually as

121

-JOHN.

they did that received Mannn unwovtliiiy. The
comparison you make, because it spoaketh
conmsediy ol the Sacrament, and of the mat-
ter of the Sacrament, and hath ako many
obscure applications, had aceil to be more
plainly set down, before we can admit it,
or wholly reject it. Specially, you must de-
clare, how the Sacrament is to every man,
what he liketh best : whether the ark in which
it is reserved, for a perpetual memorial, be
the Pix, and whether there be any days, in
which it cannot be received, as of the Sabbath
dav, and such like.

52. The Jewish hovj was not of inquiring
the manner as the Virgin Mary's how but of
denyintj and not believing the matter. There-
fore'saith Cyril in the ne.Kt chap. Uh. 4. cap. 14.
in Juan. Ojiorlehal igilitrfulciprimum, &.C. "It
had been meet, therefore, hrst that they had
set the roots of faith in their mind, and then
to have inquired those things, which are to
be inquired But they before they believed,
inquired out of season. For this cause our
Lord did not expound, how that thing might
be brought to pass, but exhorleth that it be
sought by faith. So to his disciples which
believed, he gave pieces of bread,* saying:
Take yo, and eat ye, this is my body. Like-
wise he gave the cup about and said : drink
ye all of this. This is the cup of my blood,
which shall be shed for many, unto remis-
sion of sins. Thou seest plainly, that to
them which inquire without faith, he hath not
expounded the manner of the mvstery: but
to them which believed although tliey mquir-
ed not, he hruh set it forth/' By this place it
is evident, that believing Christ's words to be
true, we may inquire in what sense they are
true, and after what manner spiritually or
corporally, the flesh of Christ is to be eaten,
and his blood drunken. Also in that Christ
gave pieces of hread, we are taught, that it is
not by transubstantiation, but after a spiritual
manner that the flesh of Christ is to be re-
ceived: namely by faith, through the mighty
working of the Holy Ghost, not only in the
Sacrament, but also without it.

53. This place proveth invinciblj', that the
flesh of Christ is truly eaten without the Sa-
crament, therefore spiritually, as well vN^thout
it, as in It. For else all that die without par-
ticipation of the Sacrament, shpuld be void
of eternal life. Concerning the place of Au-
gustln : he declareth in the same Sermon,
the manner of the eatiu" of Christ's flesli,
and drinking his blood to oe spiritutil. Tunc
autem, &c. Then shall this be, that is the
body and blood of Christ shall be life to
every one, if that which is taken in the Sacra-
ment visibly, be eaten spirit'ially in the truth
itself The words .A Leo be against the
Eutychian heretics, which did not believe the
truth of the body of Christ, and therefore
could not ri»htly receive the Sacrament of
hia body and blood, when tiiey did not be-
lieve, that he had a very true body and blood.
53. Although these words are not proper
of the Sacrament, but of the matter of the
Sacrament, yn (he argument isyood to prove

the necessity of drinking, as well as of eating,
seeing Christ hath given the visible Sacra-
ment of both. And it is strong against th«
Papists, who imderstand it only of t'ne Sa-
crament. For although by their fond conceit
of concomitance, they hold the blood to be in
the body, yet they do not drink it according
as Christ requireth, who addeth not that word
superfluously, but to express that his flesh and
blood is a perfect nourishment, which con-
sisteth, as Justinus saith, "as well of dry as of
moist noiirishment, to be eaten and drunken."

53. This is monstrous impudence, to grant
the premises, and to deny the conclusion.
For if these words be proper to the Sacra-
ment, it foUoweth of necessity, by these words,
that whosoever dotf# not cat and drink the
Sacrament, is excluded from life. Contrari-
wise, if whosoever receiveth not the Sacra-
ment, be not excluded from life, then these
words are not proper of the Sacrament, and
sacramental eating and drinking of the flesh
and blood of Christ. But further, you say,
Augustin applying these words to infants, did
not mean, that they could not be saved with-
out receiving sacramentally : as the heretics
and Erasmus did imlearnedly mistake him.
To say nothing of us whom you coimt here-
tics, as heretics have always counted true
Catholics, Erasmus had more learning than
all the rabble of the Rhemists, and had read as
much of the ancient Fathers, as all the Pre-
lates in the Chapter of Trent, that have in-
vented a new meaning of Augiistin, which
can never be gathered out of his words, but
is directly contrary to the same. The words
of Augustin, even in the place by you quoted,
are these: "I say let us hear our Lord, not
speaking this of the Sacrament of Baptism,
but of the Sacrament of his holy Table, whi-
ther no man rightly cometh, but he that is bap-
tized, except you shall eat my flesh, and driiik
my blood, you shall have no life in you. What
seek we any further? What can they an-
swer to this, except stubborness will bend
their striving sinews against the constancy of
truth ? Or is there any^body that will dare to
say this also, that this sentence pertaineth not
to little children, and that they may have life
in them without the participation of this body
and blood ; because he sayeih not, he that
shall not eat, as of Baptism, he that shall not be
born again, but sayeth, if you shall not eat, as
it were speaking to them which could hear
and understand, which indeed little children
cannot do ? But he that sayeth this, doth not
mark, that except tliis sentence do bind all
,men, that they cannot have life without the
body and blood of the Son of man, the elder
age also in vaintaketh care for it." What can
be more plain, than that Augustin meaneth
here, as he speakcth, of the Sacrament and
sacramental receiving at the holy Table, and
that this Sacramento? the Lord's body, in his
opinion, was as necessary for infants, as the
other of Baptism ; neither is there any one
word, to insinuate your pretended sense in all
that Chapter, or in"any other place, where he
speaketh to the same effect, as in the four and

JOHN.

125

twentieth Chapter of the same hook. Optime
Punici Christiani, &c. " The Christiiiiis of
Africa, do very well call Haptisin itself, no-
thing else but salvation, and tlie .Sacrament of
the body of Christ, nothin;? else but life.
Whereupon? but, as I think, of an ancient
and Apostolic tradition, which they hold, as a
thiny ingrafted into the Church of Christ, that
no man without baptism and participation of
the Lord's table, can come, not only to the
kingdom of God, but neither to salvation nor
eternal life." And a little after: " What other
thing also do tliev, which call the Sacrament
of the Lord's Table life, but that which is said,
I am the bread of life, which came down
from heaven, and the bread which I will give,
is my flesh, for the life of the world, and ex-
cept you eat the tlesh of the Son of man, and
drmk his blood, yoLi shall not have life m you.
If then so many, and so great divine testimo-
nies, do agree, neither salvation, nor life
eternal is to be hoped for to any man, with-
out baptism and blood of our Lord, in vain it
is promised to little children without these.
Moreover, if nothing but sins do separate a
man from salvation and eternal life, nothing
is loosed in little children, by these Sacra-
ments, but the guiltiness of sin."

Innocent, BisTiop of Rome, was of the same
opinion, as is niiuiifest in his Epistles to the
Bishops of Numidia, cited by Augustin, Conf.
duas ep. Pel. lib. 2. cap. 4. and ii. 4. c. 4. cont. Jul.
lib. cap. 2. Ep. 106. Bonifacio cont. Pelag.
Hypognost. li. 5. ep. 23. Bonif. where he
writeth of the Sacrament given to an infant :
which custom you confess, yet was it errone-
ous, because this Sacrament ought not to be
received, but of them that examine them-
selves, which infants cannot do. 1 Cor. 11. 28.
And therefore your Popish Chapter of Trent,
although it were true that the Fathers held
not opinion of the necessity of this Sacrament
for infants, as the contrary is manifest, yet
cannot excuse the Church and Fathers of that
time, from a gross error, if they only thought
it was lawful to give the communion to infants.

54. By participation of the flesh and blood
of Christ, which is the matter of the Sacra-
ment, we are made partakers of eternal life
both of body and soul, whereof the Sacrament
is a lively seal; and certain assurance. But
without the Sacrament also, we may eat the
body and drink the blood of Christ spiritually
by taith, the Holy Ghost in unspeakable man-
ner feeding us therewith, as he doth infants,
which are not to be received to the Lord's
table. And this is the true sense of all the
Doctor's words alleged m this section, which
we acknowledge, e.\cept where they thought
the Sacrament to be necessary for infants
also.

55. This saying of Cyril, is true of Manna
and the water taken for corporal food only :
but as they were the Sacraments of the body
and blood ot Christ, they were the same spiri-
tual meat and drink that we receive, as tes-
tifieth Augustin, cited before.

58. Contrary to the express commandment of
.Christ in the instiiutiou of the Supper. "The

Chapter of Trent vainly goeth about to prove
out of this place, which spoakcth not of the
Sacrament, but of the matter of the Sacra-
ment, that the one half of the Sacrament is
not necessary. Albeit seeing that eating and
drinking is so often joined m this Chapter,
they might well know, that drinJiing is here
to be understood, though it be not expressed,
and that by (uiting of this bread, is meant a
full participation of Christ, which is both meat
and drink unto us. And that Christ by this
bread, meaneth not the Sacrament in form
of bread, as they call it, is manifest by this
argument. Whosoever eateth this bread,
shall live for ever, but whosoever eateth the
Sacrament shall not live for ever : therefore
whosoever eateth this Sacrament eateth not
this bread. Again, the words are general, both
of Priests and People, whereupon you may
as Weil conclude, that the Priest need not
consecrate, but in one kind of bread, as that
the receiving in one kind is sufficient. Neither
doth Augustm say, that the Church hath
authority to alter Christ's institution, but to
dispose of circumstances which are accident-
al, as of time, place, and such like, which per-
tain not to the substance of Christ's institution.
Now for receiving in both kinds, he took as
good order as could be, both uistituting the
Sacrament in both kinds, and giving express
commandment, that all should drink ot it. But
thou art not ashamed to say, that both Christ
and his Apostles, beside the Ancient Fathers
of the Primitive Church, left you example of
receiving under one kind. I'or Christ's ex-
ample you quote Luke 24. 35. But in expound-
ing the same text, you dare not affirm it to be
the Sacrament, and if it were, you might ■there-
of prove, that Christ did consecrate in one kind
also, which you hold to be an absurdity.

Secondly, if it were the Sacrament, as some
of the Fathers hold, Chrysostom telleth you,
" that he used wine at the same table,'' in
I Math. Horn. 83. upon his promise to " drink
: the fruit, of the vine anew in the kingdom of
1 God." For his Apostles, you note, Act. 2. 42.
j where either you must grant the figure Sy-
necdoche, that is, that the part is named for
the whole, or else you must say, that the
Apostles who brake the bread to them, did
also consecrate in bread only : for it is not
said, They continued in receiving of bread,
but in breaking. But it is most like, that the
Evangelist meaneth, of their mutual feasts of
\ love, which more at large is expressed vers.
46. which after the Hebrew or Syrian lan-
guage, were by Synecdoche, called breaking
of bread. That the primitive Church gave
the blood only to children, you quote Cyprian
de Lapsis nu. 10. where mention is ot the
cup given to a child, but no word to prove,
that the cup only was given, except you will
say that the blood only was given to old folks,
as well as to children. For the words are,
Vbi vero, &c. " But when the solemnities
being fulfilled, the Deacon began to oflTer the
cup to them that were present, and the rest re-
ceiving it, their place was come." Next is
Tertullian, for reserving the body only, lib. 2.

126

•JOHN.

ad uxorem : where mention is made of a su-
perstitioua custom, that women had to reserve
the Sacrament, and "receive it daily before
other meat:" but noihiiiji to prov, that tliey
reserved not the one kind as well as the other.
The hive, I sav, to the place of Cyprian,
where a woman kept the Sacrament m her
chest, which he calleth, Sanctum Donutit,
•* The Holy Sacrament of the Lord :" Why
should we not understand both kinds as well as
one ? although if a superstitious custom of one
hind only were proved, what lawful practice
can be proved ? the reservation was unlawful,
and if it were in one kind, it was more unlaw-
ful. That the sick person was houscUed in
one kind, it is contraryto that which Eusebius
hath, if you do understand it. The Priest being
sick, so that he could not come lo Serapioii
that sent for him, ^ive to the boy his messen-
ger, a littleof the Eucharist, and teachiiifrhim
how to use it for the sick man's case that was
ready to die, " bade him wet it, and drop it
into the old man's mouth:" whereby it ap-
peareth, he gave him of both kinds, and so the
child did, (nrclp^^tv o TTuti Ki ana tu cvex^i ''"' <^"o-
/lart. " The buy did moisten it, and withal, did

fiour it into his mouth : and alter he had swal-
owed a little, he gave up the ghost :" but if he
had given him only of the cup, what needed
these two verbs to express the delivery
thereof In that fragment of the Epistle of
Basil toCaesarea Patricia, there is no word to
prove that the Eremites received the Commu-
nion in one kind, or reserved it in one kind
only. The causes of your practice proceed of
Antichristian pride, in that you will seem wiser
than Christ, who instituted the Sacrament in
both k'inds, than the Apostles and Fathers of
the Primitive Church, who gave it in both
kinds, and yet knew what belonged to the
reverent use of the Sacrament, better than
you. And for the same cause that you say,
the priest must consecrate in both kinds, the
people also ought to receive in both kiuils.
For they in eating and drinking, ought to show
the Lord's death, and the separation of his
blood from his body, or his blood shedding,
until he com(!. 1 Cur. II. 26. But it is a fine
reason that you gather of Saint Paul's words,
1 Cor. 10. IS. They that eat of the sicrifices,
are partakers of the altar: therefore it was
enough to eat only of one kind, to be partak-
ers of the whole. But who will grant you
this conclusion? or that it was lawful to ab-
stain from the drink offerings, because by eat-
ing, they were made partakers of the altar?
TEey were made i)artakers of the altar, which
took no benefit thereof, although they ob-
served the whole institution ofGoU, much less
spiritual benefit should they obtain, that
break the ordinance of God, and were par-
takers of one kind only.

62. This insinuation is your own imagina-
tion, without ground of the text, or testimony
of ancient Father.'*. Christ by these words
doth remove the olfoncc, which they took of
his base condition in the fiesli, and therefore
could not see his divine power, whereby he
was able to* give his ficsh and blood to be

eaten, and drunken, which Ins divine power
was manifested in his glorious ascension.
And yet the ascension ol his body from the
earth, and placing thereof in heaven, is a suf-
ficient argument to prove, that he giveth not
his flesh and blood to be received after a bodi-
ly manner, in what shape or form soever dis-
guised, but after a heavenly, divine and spiri-
tual manner,by the unspeakable working of the
Holy Ghost. Which uniteth his natural body
and blood to us, though distant as far from us
in place, as heaven is from earth : so that we
are truly made " flesh of his iiesh, and bone
of his bone," and lively members of his mysti-
cal body : not only in this Sacrament, but also
in Baptism, and by spiritual communication
through faith, by which "Christ dwelleth in
our hearts." Galat. 3. 27. Ephes. 3. 17. Au-
g^ustin doth rightly use the argument of
Christ's ascension, to prove that Christ giveth
not his body, as carnally present in the Sacra-
ment, but to be received spiritually by faith.
August, in John, Tract. 27. 30. 31. and specially
Tract. 50. he saith of his natural body : " He
j ascended into heaven, and he is not here,"
with much more to that effect. Again, I)e
I verbis Apost. Ser. 2. upon this text he saith :
" What if you shall see the Son of man as-
cend where he was before ? What meaneth
it, doth this offend you ? Thought you that
I would make parts of this body which you
see, cut my members in pieces and give them
to you ? What then if you shall see the Son
of man ascend where he was before ? Verily,
he that could ascend whole, could not be con-
sumed. Therefore he hath given us an
wholesome refection of his body and blood,
j and hath briefly soluted so great a question
I of his integrity. Let them therefore eat
' which eat, and drink which drink: let them
hunger and thirst : let them eat life, let them
I drink life. That to eat is to be fed, but so to
be fed, that it faileth not whereof ihou art fed*
That to drink, what is it but to live? Eat life,
drink lii'c, thou shalt have life, and life is still
whole. For then this thing shall be, that is
the body and blood of Christ shall be life to
every oiie, if that which is taken visibly in the
Sacrament be spirituallv eaten and spiritually
drunken in ihr inirh lis'clf." Mo«/i. 26.

63. Till' llrsh ,.t Christ separated from his
divine and (;incktninir Spirit, whereof it hath
power of life, as tlie Capernaites did imagine
it, profiteth nothing. But being united to his
divine Spirit, according to the sayings of Hi-
lary, Cyril, and the rest that are here cited, it
is not only profitable, but also necessary for
our salvation, in his incarnation, sacrifice and
feeding of us therewith, either in the Sacra-
ment or without it. Neither do we teach
otherwise. But the Papists hold this error of
the Capernaites, of his flesh separated from
the quickening virtue and power that it hath of
tlie word united to it, when they teach that the
body and blood of Christ, may be verily and
truly, and not only, sacramentally eaten and
druiiken of ihe wicked, to whom it giveth no
life, contrary to the express words of Christ,
so often repeated in this Chapter, and the con-

JOHN.

J 27

seiU of the ancient Father.:. " This is there-
fore," saith Augustin, " to eat that meat, and to
drink that drink, lor a man to abide in Christ,
and to have Christ abiding in him. And by
this he that abidetii not in Christ, and in wliom
Christ abideth not, out ol doubt he neither
eateth his flesh, nor drinketh his blood spiri-
tually, though carnally and visibly, he press-
et I with his teeth, the Sacraments of the
body and blood of Christ : but rather he eateth
and drinketh llip SMcramcnt of so great a
thing to his (■dniiomnation." 2Varf26. in John.
Agam, of wiik' <l im n, he saith, " It is not to
be said, thai tliry cal the body of Christ, be-
cause they arc not to he counted among the
members of Christ. And that I speak not ol
other things, they cannot be both the members
of Christ, and the members of an harlot.
Finally, he himself saying, he that eateth my
flesh, and drinketh my blood, abideth in me,
and I in him, showeth what it is, not only in
Sacrament or sacramentally, but in very ih rri,
to eat the body of Christ, and to drink Ins
blood!" De civil, lib. 21. cap. 21. In deel iriiiu'
in what points the carnality of the Capemaites
consisted, you confess with Augustin. De
Doct. Christ I. 3. c. 16. that these words of
Christ, " E.xcept you eat the flesh of the Son
of man," »fcc. be figurative. Wherein then
standeth the figure ? in the words, " Flesh and
blood," or in the words " Eating and drmk-
ing '.'" Verily our Saviour Christ doth so
plainly affirm, "The bread w'hich he will
give to be his flesh, which he will give for the
fife of the world," that we must needs under-
stand his body crucified, and his blood shed
for us, or his humanity sacrificed for us : then
it remaineth, that the figure be in eating and
drinking, and so the whole question is of the
manner of eating and driniang which is either
literal and without figure, as Papists take if
receiving into the mouth and body, or else .
spiritual and figurative, as Augustin there
teacheth, " by communicating with the pas- I
sion of Christ, and by sweet and profitable
recording, that his fl^esh was crucified and
woundecT for us." Which communication by
faith and the working of God's Spirit, is the
eating and drinking of his very body and
blood, either in the bacrament, or without it,
and which giveth eternal life to all that re-
ceive the body and blood of Christ either in
the Sacrament or without it.

64. It is want of faith in the Papists, that
they think our Saviour Christ cannot give us
his flesh and blood, to be eateri and drunken
of us, except it be received with the mouth
into the body, and to believe tJiat which they
believe contrary to the word of God, though
it be never so contrary to sense, it is no true
faith but a ialse persuasion of lies. Finally,
though .ludas did not believe the doctrine
of Ch'ist, yet it is not like that he showed
any outvvard token of unbelief; seeing it
is not said, that the twelve continued with
him.

66. In the thirteenth section, you confess the
words of Christ to be fimrative : now forget-
ting yourself you say, the disciples revoltmg,

proveth that he spake not iiietaphorically, upon
a fond imagination, " that his Apostles would
have plucked thtin by the sleeves," &,c. which
we never read that they did at any time. But
indeed, the cause of their revolt, was for
that they understood literally, that which he
spake of eating and drinking figuratively.
Which is one cause also, that the Papists
long since have revolted from the Churcn of
Christ, and tlio faith of the ancient Fathers,
who understood the words of the institution
of the Supper, as these also of the spiritual
or heavenly matter of the Supper, to be figu-
rative. For if Christ had spoken here of
eating and drinking literally, as the elements
are received in the Sacrament, how was it
possible they could have understood him, be-
fori; the Sacraiiii III was instituted? for their
infidelity had then been excusable. But when
ho had said ver. 47. "he that believeth in
nip. hath eternal life," they might, if they had
iiMi lioen obstinate, have understood, that the
niaiiiicr of eating and drinkmgof his fieshand
Mo.id to have eternal lifo, was by faith and
believing in him : aiiil nm after any gross
manner, as tin v im; jim >i, and the Papists
likewise : whcr. !>>■ lii. y ilc.-.iroy the truth of
his natural body, iii taiiiug from it the essen-
tial properties of a body, as quantity, place,
shape, and such like.

68. Peter worthily beareth the person of
all true members of the Church, when for
no cause he will revolt from Christ, who only
hath the words of eternal life, from which if
Calvin, Luther, or an An^el from heaven
would draw us, we must hold him accursed.
To the saying of Augustin, Tr. 27. in John,
we must add that which he sayeth in the
same place, as the conclusion of the same
matter. " Let all this avail thus much unto
us, that we eat not the flesh of Christ, and
drink the blood of Christ only in Sacrament,
which many evil men do, but let us eat and
drink unto the participation of the Spirit, that
we may abide in the Lord's body as mem^
bers, that we may be quickened by his Spirit,
and not be offended, although many do eat
and drink the Sacraments temporally, which
in the end shall have eternal torments."

Ch.^fter 7.

17. Christ is the Way, the Truth, and the
Life, out of whom no man can live well,
But they that live well in Christ, are assured
of the truth.

20. The Pope is Christ's adversary, and
not his vicar, because he denieth the offices
of Christ to be prcnliar unto him.

39. The Popish .^aciiiiih nt of Confirmation
hath no institution cu- iriMund in the Holy
Scriptures. I.'<i>l'irii^ i)ri'^in. lib. 7. cap. de Sp.
mnct. understandeth this of the effect of
baptism.

59. And Antichrist hath also some wicked
aiiioiiLf r'l • LTood, which secretly serve him
an. I lull. 1 I ilie execution of just laws against
III-- ailli. ), III-. Otherwise, it will be hard to
piovo liiai (iaiiialiel was a servant of Christ,
but against his will.

128

JOHN.

Chapter 8.

32. He that is justified once by faith only,
persevereth and abidetli always in keeping
of his commandments, according to the mea-
sure of grace and strength, that he doth re-
ceive of the spirit of sanctitication.

34. So it be understood, there is no great
matter ; whether it be translated or not.
You might have been as bold to translate it,
as to expound what it meaneth, but that you
would seek a knot in a rush. Apucalypse 19.

36. Augustin saith not, that man "was never
wthout freewill, but the contrary, that man is
never perfectly free in this life. " When a
man begiimeth not to have grievous crimes,
as every Christian man ought not to have
them, the man bes^inneth to lilt up his head to
liberty." But this liberty is only begun, not
perfect. " It is true, man when he was creat-
ed, received great strength of freewill, but by
sinning he lost it. Deverhis Apost. Sem. 2

39. (iood works declare men to be children
of Abraham, and so meaneth James, as is
plain by his words, " Show me thy faith by thy
works," &c.

49. Christ was not a Samaritan, that is a
heretic and schismatic in such sense as they
called him so.

Chapter 9.

4. The text speaketh of working: meriting
and deserving are a cursed gloss beside the
text.

6. We marvel not, that Christ and his
Church useth such Sacraments, and external
ceremonies in curing our souls, as be of
Christ's institution. But we marvel how any
man dare make medicines for curing of souls,
that they never learned of the heavenly phy-
sician.

22. Many words to little purpose. Our
translation hath not simply excommunicate,
but adding, out of the synagogue. And the
Jews before Christ, had the same discipline
that the Church now hath, of casting them out
of the fellowship of the faithful, that for their
disobedience deserved it. The true Church
only hath true excommunication, the hereti-
cal assemblies, such as the Popish Church is,
counterfeit censures : Whose blessings God
curseth,'and blesseth their cursings. As for
the state of England which the Pope hath
cursed, God hath ever since wonderfully
blessed. And the Spanish Navy being the
power of all Papistry, which the Pope bless-
ed, had the curse of God following it until it
was almost destroyed.

24. We grant not your Popish miracles, as
you would msinuate, but say of them, as Au-
gustine said of miracles, of the Donatists,

A.way with these miracles, which are either
tables of lying men, or wonders of deceiving
spirits, for either those tilings are not true,
which are reported, or if Heretics have any
miracles, we are the rather to take herd of
them." Rut true miracles that God worketh
by In.s SamiH, to confirm the truth taucht in
the Scnpturea, we embrace and acknowledge
to the glory of God.

C'KAPtEK TO.

' 1. Calvin and Luther had lawful calling
both of GJod and the Church. But the lineal
succession of Catholic Bishops in every coun-
try, is not necessary. Por many heretics
have succeeded good Bishops, manv good
Bishops have succeeded heretics in fine and •
place, but not in doctrine. It is the succes-
sion of doctrine therefore, that is to be regard- " ,
ed, and not of place or persons: and that is
the true meaning of all the doctors which you
quote. Ireneus speaketh of continuance' of
doctrine, from the Apostles unto his time,
against the new heretics Valentinus, and Mar-
cion. So' doth Tertullian against the same,
and all other heretics that were before his

j time. Cyprian speakeih against them which
without lawful callmg thrust themselves into

, the office of Bishops. Augustin Epist. 165. ^ ..
although he allege the succession of Bishops ' **

j from Peter and other like veasons, yet in the
end concludeth: " Although we presume not
so much of these documents, as of the.Holy
Scriptures." Likewise contra Epist. Manich.
cap. 4. Although he allege many arguments
to hold him in the Catholic Church, beside
the most sincere wisdom, which is gathered
out of the Holy Scriptures, yet he confesseth
that all those arguments must give place to
the demonstration of truth : which truth may
always be plainly proved out of the word of
God, which is the truth. Joan. 17. 17. Neither
hath Lirinensis any thing to the contrary in
all his book.

22. Christ being in the Temple in the feast
of the Dedication, which was instituted by
the Church in the time of Judas, MaccabaeuSj
did not thereby allow whatsoever Maccabaeus
did in his life ^vithout the warrant of God's
Law. Thanksgiving to God, for restitution
of the Temple, alter the horrible profana- ,
tion thereof, is a thing approved by God's
Law : but a memorial thereof, is an indifferent
ceremony, which was not instituted by Eze- '
chias, after the profanation of the Temple
by Achaz and Urias, nor by Josias, after the
same was most horr.bly polluted by Manasses
and Amon, nor by Zorobabel ana Jesus, Es-
dras or Nehemias, after it was re-edified, when
it had been utterly destroyed by the Chaldees.
As for your Popish hallowing of Churches
hath nothing like unto it but the name, the
vain shadow whereof pleaseth you so much,
that contrary to your custom, and profession,
you are bold to translate the Greek Encenia,
which your vulgar Latin text retaineth, Dedi-
cation, and durst not translate Scenopegia, cap.
7. the feast of Tabernacles.

29. Though divers of the Latin Fathers, did
read so, yet the original text is otherwise,
neither can any of the Greek Fathers be
brought to avouch this reading, although Cy-
ril be ridiculously named, whereas that 7th.
book is not of Cyril, but of Clictoveus ma-
king. Therefore the Late ran council, did not
rightly allege this text against Abbas Joa-
chim, whose error by manit'est texts of Scrip-
ture uncorrupted, might easily have been con-
futed. As for the slander of Autotheism, is

JOHN,

answered before, cu;j. 1. Gregory Naziaiizen,
calleth the Holy Ghost avroKvuoi and avTo<j,oi,
which is all one-, as if he had called him
nvToieoi, and yet he denied not his proceeding
from the Father and the Son. Marius Victo-
rinus Aier lib. 3. coii(r. Arrianos, doubteth not
to say that Christ is ayroyvos motn/s in respect
of the substance of his deity. This quarrel
showeth some want of learning, but more
abiuidance of malice.

Chapter 11.

44. Jodocus Clictoveus you should sar, if
you could speak the truth: for the seventh
book of Cyril is lost. Augustin applieth
this text indeed to the authority that the mi-
nisters of the Church have in absolving sin-
ners. But that Christ reviveth none in the
Church, but by the ministry of the Priest,
Augustin saith not.

51. Peter's seat hath no privilege by Christ
his prayer, for divers Bishops of Rome, An-
tioch and Alexandria, have been Heretics.
As niany high Priests were idolaters and
Sadducees, as this Caiaphas was. But God
would have this saying of that high Priest to
be prophetical, that the Jews should have less
excuse of their obstinate incredulity, when
the cause and virtue of his death was uttered
by their own high Priest, though he spake in
another meaning. But this is a miserable
argument: Caiaphas prophesied once bv
special direction of the Holy Ghost, which
touched his mouth saith Chrysostom, not his
heart: Ergo, the Romish Caiaphas cannot
err. For the privilege of Peter, Luke. 22.

Chapter 12.

5. There is no such need or use of Church
ornaments, whereof you speak, as was of the
anointing of Christ, for the mystery of his
burial, therefore the casi? is nothing hke.

8. Augustin Tr. 50. in John, saith ; " Not ac-
cording to the presence of his body in which
he was bom, crucified, rose again," &c.
Matfh. 26 " He was to tarry but a small time,
with the Church corporally." Beda in 12. Johi.

20. The text is Grecians, which were Jews
dwelling among the Gentiles, or at least pro-
selytes, that were bound by the law, to visit
the Temple at Jerusalem. But now saith
Paul, "I will have men to pray in all places,"
&c. 1 Tim. 2. 8. "neither in the mountain nor
at Jerusalem, but in spirit and truth," saith
Christ, John 4.

39. They neither would nor could be will-
ing, because they were reprobate. And that
also doth Augustin signify in the same place.
Therefore he addeth immediately : " For God
foresaw their evil will, and he to whom things
to come cannot be hid, foreshowed it by the
Prophet. But thou wilt say, the Prophet tell-
eth another cause, not of their will. What
cause t^lleth the Prophet? That God hath
given them the spirit of compunction : eyes
that they should not see : and ears that they
should not hear : and hath blinded their eyes,
and hardened their heart, I answer that their
will hath deserved even that. For God so

blindcth and liardcneth by forsaking and not
helping, which he may do by judgment se-
cret, but he cannot do it by judgment unjust."
Again ; de bono persev. lib. 2. cap. 14, he saith :
" Iri the same lump of perdition were those
Jews left wiiich could not believe, when so
great and excellent miracles were wrought
m their sight, for why they could not believe,
the Gospel hath not spared to tell saying:
But though he had done so many miracles,"
&c.

Chapter 13.

5. The doctrine is very true, yet not so aptly
gathered out of the text.

10. That the relics of former sins remit-
ted, are to be cleansed by devout acts of chari-
ty and humility, none of the P'athers whom
you cite, do teach in any one word. Am-
brose contendeth for a ceremony of washing
the feet, of them that are newly baptized,
which the Church of Rome did not observe in
that time. And answering this objection,
why the feet need to be w-ashcd, when all sin
is washed away in Baptism, lie saith: "Be-
cause Adam was supplanted by the Devil,
and poison was shed upon his feet, therefore
thou washest thy feet, that in the same part,
in which the Serpent deceived, greater aid of
sanctificatioTi may be added, that he may not
supplant thee afterward. Therefore thou
washest thy feet, that thou mayest wash
away the poison of the Serpent. Also it pro-
fiteth unto humility, that we should not be
ashamed in a mystery, of that we do not dis-
dain in obedience." This saith Ambrose to
maintain the ceremony of washing of feet
after Baptism. August. Epist. 108, gathcreth
no more of this text, but that Peter was bap-
tized, and denieth that he did penance, as
they which were called penitents used to do
for heinous olFcnces: but as all Christians
had need to repent, or to do penance daily,
for their daily sins and transgressions,^ which
he proveth by the ordinary use of fasting,
alms, and prayer, in which we say, " forgive
us, as we foruivo, then by manifestuig that
we have sins ' < '.n li r.;i\i.n, and with these
words humblii' ■.:-!.. -. we cease not after
a sort, to do i!: ; : ■■ ' but of cleansing
of sins reniiit'.u ix .-| i Like th not. Tr. ^6. in
John, he saith: ■' Tliat iii Baptism a man is
waslied -whollv, lief and all. But when he
liveth afterward among men, he treadeth on
the earth, therefore human aflections, without
the which in this mortality we live not, are as
it were feet, when we are affected with hu-
man matters, juul so affected, that if we say
we have no sin, we deceive ourselves, and
there is no truth in us. Therefore he washeth
our feet daily, which niaketh intercession for
us : and that we have need daily to wash our
feet, that is, to direct the ways of spiritual
steps, we confess even in the Lord's Prayer,
when we say, forgive us our debts, as we for-
give our debtors: for if we acknowledge our
sins, as it is written, verily he which washed
his Disciples' feet is faithful and just to forgive
us our sins and to cleanse us from all sin, that

130

JOHN.

i3, even to our feet, in which we arc conver-
sant on the earth." What impudent mer-
chants are these, to quote these places for
cleansinir of sins remitted ? And if this cere-
mony had been used of the Apostles tor purg-
ing of small otl'cnces and hlthiness ot the
soul, which is false, yet why should holy-
water and such ceremonies, as the Apostles
never knew, lemit venial sins, as they call
them ? What Ambrose saith you have heard
before, but if Bernard's authority in this case
be sufficient, you must make ablution of feet
the eighth Sacrament. For he affirmeth, and
endeavoureth to prove, that it is a Sacrament,
as Ambrose doth, that it is a ceremony meet
to be retained, and continually to be used
after Baptism.

14. Not only by the Church's authority,
which never accepted this ceremony for a
Sacrament, but by the Scripture itselti we
know that it is none : because it is no seal of
God's grace, nor hath any promise annexed
unto it, as Baptism and the Lord's Supper
hath. Therefore it was only an exaniple of
humility, as the plain words of Christ are,
altliough by occasion ol that cxainjile, other
doctrine was inferred of our spiritual washing
by Christ, once wholly unto regeneration, and
daily of our feet, for our daily transgressions.
Wherefore there is no reason why we should
believe the Popish Church, that the Cup is
not necessary for the communicants, contrary
to the manifest institution of Christ, and the
practice of the Apostles, expressed in the
Scriptures.

Chapter 14.
12. All miracles that serve to confirm the
doctrine delivered in the holy Scriptures, we
receive and admit, although we be not bound
to believe any man's report of miracles, but
only the writing of the Apostles and Evange-
lists. But all miracles that serve to maintain
false doctrine or superstition, which is not
taught in the Scriptures, we esteem, as Au-
gustin did of the miracles of the Donatists,
that either they were fables, or illusions of
evil spirus, by what iium soever they be re-
corded, or written. De unit, Ecd. cap. 16. As
for miracles which you affirm to be done by
images, if they were not most impudent forge-
ries, as has often been discovered, yet seefng
they tend to maintain idolatry forbidden ex-
pressly by God's commandment, they ought
to move no Christian man, but so nuich the
more to abhor those idols, and that Antichris-
'.ian sect oi Fop(My iliat niainlainoth them.
No man need to marvil, say you, if they do
miracles. Indeed miracles done by them are
no marvels. No marvel if they sweat, when
their paper heads be smeared on the inside
with hot oil. No marvel if they bleed at
the nose, when blood is poured in at the top
ot their lieads. No marvel if they move
their eyes and lips, when a false kpave
behind puUeth the wires fastened to those
devices by which they move. No marvel if
thoy apeak, when a devilish wretch spcaketh
in a trunk behind them. These, and such

like miracles done by them, no man need to
marvel at.

15. It is possible to love Christ, and to keep
his commandments by his grace, but not per-
fectly, because he giveth to no man perfec-
tion of strength in his frailty, Rom. 7. 18. &,c.
Gal. 5. 17. &,c.

16. li you will not translate any words that
have divers significations, you must leave
five hundred more untranslated than you have
done.

16. The Holy Ghost shall ever remain with
the Church, and with every true member
thereof: Yet not every true member of the
Church, nor every minister thereof, which is a
successor of the Apostles may challenge all
privileges, that the Apostle had, necessary
for conversion of the world, but not for the
perpetual government of the Church.

17. The true Church of Christ can never
fall unto apostasy, heresy, or to nothing, but
therefore it is an impudent slander, to affirm
that we say so. Yef many of the visible
Church shall fall from the laith, into heresy
and apostasy, 2 TItes. 2. 1. Tim. 4.

28. This place is true of the humanity of
Christ, which the Arians blasphemously ap-
plied to his divinity: which in many other
places is proved most plainly, to be equal with ■
his father. So conference of Scriptures, if
the Papists would ^ive over their preiudicate
opinions, would end all controversies between
us : as well that of the corporal manner of
presence of Christ in the Sacrainenl, as other.
For these words, " This is my body," must
be so understood, as they may be not contrary
to other places of Scripture, that avouch the
truth of Christ's humanity, which cannot stand
with their transubstantiation and carnal man-
ner of presence.

CuArTER 15.
2. Wicked men may be members of the
visible Church for a time, and so of Christ,
being ingrafted to Christ sacramentally, but
not in deed. " He that bringeth no fruit, can-
not be in the vine," saith Chrysostom, Horn.
75. in John. "Although by faith he seemeth
to be |oined to Christ." EuUiym. 15. John.
Augustine understandeth these branches in
respect of the humanity of Christ. "The vine
and branches," saith he, " be of one nature.
Therefore when he was God, of which na-
ture we are not, he was made man, that his
human nature might be a vine, whereof we
men might be branches. JnhnTr. 80.

2. The true members of Chri.st may con-
tinually increase by his grace in the fruits*
of faith, which are holiness and righteous ,
ness. I

3. Augustin doth not so expound it, but show
eth how water doth cleanse in Baptism, name- .

by virtue of the word, his words are these,
hy doth he not say, you are clean for Ba[)-
tism, wherein you are washed ? but he sailh ■
" for the word which I have spoken unto you,
but because even in the water, the word doth
cleanse. Take away the word, and what is the
water but water ? The word cometh to the

%,

JOHN.

131

element, and it is made a sacrament, even the
same as it were a visible word," &c.

4. Augustin saith not, that no man can be
sure ot perseverance, but that these speeches
are used by him which knoweth who shall
persevere, that no man through security fall
mto pride or presumption, but of perseve-
rance he aftirmcth, ca/;. 12. "To the first man,
which in that good in which he was made
right, had received that he might not sin, that
he might not die, that he might not forsake
that good, an aid of perseverance was given,
not whereby it should come to pass that he
should persevere, but without the which he
could not persevere by free will. But now,
unto the Saints predestmated by the grace of
God unto the kingdom of God, not only such
an aid of perseverance is given, but such,
that even perseverance itself is given to them,
not only that they cannot persevere without
this gift, but also that by this gift they are not
but perseverant. For he not only said : with-
out me ye can do nothing but also he said :
you have not chosen me, but I have chosen
you, and have appointed you that you rnaygo
and bring forth fruit, and that your fruit may
abide. By which words he showed, that he
had given them not only justice, but also per-
severance in it. For when Christ so appoint-
eth them that they go and bring forth fruit,
and that their fruit should abide, who dare be
bold to say, peradventure it shall not abide ?
AH Christians, therefore, oughtto be assured,
that they shall remain in the vine, keep his
commandments and such like conditions as
be required of them. For as Augustin saith,
" He that makcth men good, maketh them
also to persevere in good."

4. Whosoever is not a lively member of
Christ, can do no good work, but meritorious
to salvation, which is the gift of God's grace,
to man can do any thing.

10. The just man, such as the true Christian
man is, shall live by faith, that is, shall be
justified before God unto eternal life by faith
only. Which faith throughout the course of
his temporal life, cannot be unfruitful of good
works, and is never alone or solitary, although
a man be justified before God " by faith with-
out works." Rom. 3.

24. So far forth as Luther and Calvin teach
nothing but that Christ taught, the Papists are
as deeply in sin in not believing them as the
Jews, though they work no miracles: seeing
the doctrine they teach, is already confirmed
by all the miracles of Christ and his Apostles.

27. Provided always, that the Prelates of
the Church teach nothing but that which is
agreeable to the Holy Scriptures, inspired by
the Holy Ghost. ^ ^' ' i^ ^

Chapter 16.

2. The translation of Geneva, which so
translateth, hath in the margin, " or put you
out of the synagogues." The one in effect is
as much as the other.

12. Though the infirmity of the Aposllc,
could not yet bear that he had to say to them
it followeth not that those things are not con-

tained in the Holy Scripture. Augustin upon
this place saith : " When he himself hath not
uttered these things, which of us can say,
these and these they are ? Or if he dare be
bold to say, how doth be prove it ?" Yea he
proceedeth the further and saith : "If we had
read any of these things in the books esta-
blished by canonical authority, which were
written after the ascension of our Lord, it
were not sufficient to have read it there, ex-
cept it were also read there, that the same is
one of these things, which our Lord would
not then tell his disciples, because they could
not bear them." By this saying of Augustin
you come short to tell us of any thing that is
not contained in the Scriptures, that it is in the
number of those things, which Christ would
not tell his disciples. Leo, comparing 15 John
15, with this verse, ser. 2. de Pentecost, to the
same effect.

13. The Church can never err in any point
necessary to salvation, nor any true member
thereof, continue therein. For this promise
is to every one of the Apostles, and to every
Christian man and woman, to their comfort,
unto eternal salvation. Yet were the Apos-
tles deceived for a time in some things, as in
the caUing of the Gentiles : and true Christian
men may err, but not finally to their damna-
tion. Therefore the full accomplishment of
this promise Augustin referreth unto the life
to come : " I think," saith he, " that this can-
not be fulfilled in any man's mind in this life,
for who living in this body, which is corrupted
and weigheth down the soul, can know all
truth, when the Apostle saith, we know but in
part." Tract. 96. in John.

13. The Spirit of Truth is promised to all the
Church, and to every member thereof, for
whom our Saviour Christ prayeth, snying,
" sanctify them in thy truth, thy word is the
truth," John 17. 17, and is not restrained to
any one governor, which is not ordained by
Christ, nor yet to general councils, which if
they err from the word of truth, are not led
by the spirit of truth. And yet are general
councils a good mean, in matters of qu(\sfion,
where the ministers of the Church, which
have the special gifts of knowledge and un-
derstanding in the Scriptures, may by mutunl
conference of the word of God, find out the
certain truth, as in the council of the Apos-
tles. Acts 15.

23. To ask of Saints in the name of Christ,
is to make Christ a mediator between us and
the Saints. ButChrist saith, "whatsoever you
ask the Father in my name, he will give it
you," not whatsoever you ask of Saints in
my name, the Father of the Saints shall give
you. We may see upon what ground the
Popish faith isbuilded. And yet you say un-
truly of all your pravers to Saints for mariy
in your Portice conclude not with per Chris-
tum Bominiiin notftn/m : " By Christ our Lord."
For cxniiiplc among a creat number, take a
few. In that oflice which you call scn^ithim
beatcp Marice, there be three lessons_ which
be all prayers to the Virgin Mary, which be-
gin, sancta Maria virgovirginum, 4'<^. Sancta

JOHN.

Maria piarumpisisima, &lc. Saiicla Dei genelruc,
&c. In which this coiickision is not. And yet
no less is asked ol her, than eternal lite. And
because they be very blasphemous, it shall
not be amiss, tor the ignorant in the Latin
tongue to translate them. The first is, "Holy
Mary, Virgin ofvirgins, mother and daughter
oi the King of all kmgs : bestow thy comiort
upon us, that by thee, we may deserve to
have the reward of eternal life, and to reign
with the elect of God forever." The second,
" lioly Mary, of all godly women most godly
make intercession iorus, of all godly women
the most godly, that by thee, oh ! Virgin 1 he
may receive our prayers, which being born for
us of thee, reigneth above tlie heaven, that by
his love our ollenccs may be put out." The
third, "Holy mother of Qod, which worthily
hast deserved to conceive him whom the
whole world could not comprehend, by thy
godly intervention wash away our sins, tliat
being redeemed by thee, we may be able to
climb to the seat of eternal glory, where thou
remaiuest with thy Son without end oi time."
And what call you this but a prayer? "By
the blood of Thomas which for thee he did
spend, make us Christ to climb, whither Tho-
mas did ascend." The PopishPoet forgot per
Christum Dominum nostrum, or else it needed
not when the blood of Thomas was added to
the blood of Christ Again, per te Tlioma post
levae umnera amplexetur nos Dei dextera. " By
thee, Thomas, after the gifts of the left hand,
let the right hand of God embrace us, lest
the enemy, the world, or the works of the
flesh do carry ys away captive to hell. Again,
opem iwhis, &,c. " O Thomas reach thy help
unto us, rule them that stand, lift up them that
lie, correct our manners, acts, and life, and
direct us into the way of peace. More-
over in a prayer to Osmund : Confessor domi-
nj, &,c. " Thou confessor of our Lord, help
the people with thy prayers, that being void
of vices, they maybe associate unto thee, and
whom thou findest preventing thy solenmi-
ties, thou teacher of^ people cause that they
may accompany thee." To Anne. " Thou that
wast happy, being conceived with such a vir-
gin, make us in the last hour to die without
sin." Again, " Anne, thou healthful mother,
make us to live to Christ." To Catharine,
" Hail virgin worthy of God, hail sweet and
gentle virgin, obtain for us the joys, which
tnou dost possess with glory." By these few,
among a shameful rabble of Popisii prayers,
you may sec how true it is, that their " Church
concludcth all her prayers," per Christum dom-
inum nostrum, " even those also that be made
to Saints."

Chaptek 17.
17. The Church cannot err, nor any faithful
man finally, in matters necessary to perpetual
Balvation. But if the Church or any man
depart from the word of truth, they must
needs err. Though in matters necessary to
Balvation, the true Church, and every true
Chriatian, be preserved from erring finally.

Augustin interpreteth, sanctifying in the trnth,
" to be sanctified in Christ, which is the word
and the truth." Tr. 108. in Mm. Wliereof
it foUoweth, that neither the true Church,
nor any Christian man, can fall finally from
Christ.

19. Christ offered not his body and blood in
the Sacrament to his Father, but to his disci-
ples in remembrance of his only once oblation
thereof to his Father, by which he perfected
forever his Saints. Heb. 10. 14.

20. The Canon of the Mass, is too -base to
be matched with this divine prayer of our
Saviour Christ, which yet followed his Sup-
per, and not went before it, as the Popish
Canon beginneth before consecration.

Chapter 19.
17. The Scripture never calleth the cros3
whereon Christ died, holy, but rather cursed.
For Paul proveth that Christ became ac-
cursed for us, by that he suffered on the
cross, according to the Scripture : " Cursed
is every one that hangeth on a tree." Gal.
3, 13. And for many hundred years_ after
Christ, there was no mention or regard what
became of it. But when superstition began
to grow, it was said to be found in Constan-
tine's time by Helena his mother, which it is
not like that Eusebius would have omitted in
the life of Constantino, writing of Plelena,
matters of less importance than that inven-
tion, if it had been so indeed. But howso-
ever it was, it was credited in the latter
times, and much esteemed, not without some
spot of superstition. For if there had be-
longed any jeligious care of it to the Church
of Christ, the Apostles would havie procured
the keeping of it, and not suffered the Church
to have been three hundred years without it.
For it had been an easier suit for Joseph and
Nicodeiiius to obtain of Pilate, than the body
of Jesus himself. But in the latter times, as
superstition did more and more increase, and
miracles w-ere feigned unto it, the cross also
w^as multiplied in number, and the nieces
were made thereof so many as would load
a ship, if they were laid together, as Eras-
mus sailh. Which also is defended to be
possible by the suspected authority of Pau-
linus, Bishop of Nola,/^'- H) where he saith :
" That cross holding a living force in matter
void of sense, doth since tlie time it was
found, so lend the wood of it to the innumer-
able desires of men almost daily, that it sus-
taineth no diminishing, and continueth as if
it had never been touched, men daily taking
part of it, and yet worshipping it still whole.
But this incorruptible virtue and solidity
that cannot be consumed, it did drink in
truly of the blood of that flesh, which having
sufl'crcd death saw no corruption." But this
is so gross a fable, that the Censors appointed
according to the Council of Trent in the low
countries, for shame had commanded their
ind. cxpurfr. to be put out of the books of
Johannes Sartorius, who allegeth it to justify
the hyperbolical saying of Erasmus. But let

JOIIIf.

133

us see what is alleged out of liie ancient
writers concerning it. First, Cyril speaketh
of the sign of the cross, which doth put men
in remembrance of many good tilings against
Julian, which slandered the Christians, that
they worshipped the wood of the cross, by
painting the imago of it in their forehead and
before their houses. Ilierom bcingin Jewry,
writeth in the per.soii of Paula and Eustochi um
to Marcclla,ot the nieniories of Clirist's birth,
life, death and burial, that were in those places,
among which he reckoneth, Crucis lamhere
lignum, to liek or kiss the wood of the cross,
whereby it seemeth they were persuaded
1 that the cross was there, and yet it may be
the words be allegorical, as many other in
that epistle : " To see Lazarus come forward
bound with clothes." Meaning to be in the
place where Lazarus was raised, and to re-
member his coming forth. Leo, Epist. 72,
writing to the Bishop of Jerusalem, showeth
that he may«be put in mind of both the na-
tures of Christ, by the places where his mi-
racles are wrought, and his passion suffered.
" This thing the very cross itself doth speak
to thee incessantly :" by which words it could
not be proved, that Leo was persuaded, that
the cross itself on which Christ died, was
then at Jerusalem : but that in the end he
saith : " I received reverently, a little piece
of our Lord's cross, with your commenda-
tions." Hom.B, de passion, he speaketh mag-
nifically of the cross, " (hat it was the altar
of the world, in time of the passion of Christ.
That Christ carried the trophy of his triumph,
and on the shoulders of his invincible pa-
tience, he brought into all kingdoms the sign
of salvation to be honoured, as though even
then, by the very similitude of his work, he
confirmed all his followers, and said, he that
taketh not up his cross and followeth me, is
not worthy of me." In which saying, ex-
cept you grate upon the words, " the sign of
salvation to be had in reverence or ho-
noured," is nothing sounding towards your
superstition. Although in the words follow-
inff, Leo expoundeth his meaning, how it is
to be honoured, by admonishing men of their
conformity unto Christ's death and passion.
Evagrius a writer in a more superstitious
time, telleth a miracle of Christ that was
sho\yed when Thomas Bishop of Apamea,
carried the cross whereon Christ died, about
the Church to be worshipped of men which
earnestly desired to see it, at such times as
he used not to show it, because Chosroes
having lately destroyed Antioch, they thought
it should be the last time that they should
see it. For they were next in danger, which
they escaped for that present time, and an
image of that miracle was hanged up in the
Church, which soon after, with all the city
was consumed with fire by the Persians. In
which stor}', if it be true, it is to be n'oted,
that the cross was supposed then to be at
Apamea, where soon aher, by all likelihood,
it was burned with the Church in which it
was kept. Paidns Diaconus a late writer,
also telleth how Tiberius Constantinus found

a great treasure hidden in the earth under
a marble cross, which he caused to be taken
up : saying, " Do wc tread under our feet
our Lord's cross, wherewith we ought to
defend our Ibrehead and breast?" In which
story, the judgment of Tiberius Constantinus
which would not tread upon it, is no inore to
be esteemed, than the judgment of maiiy
Emperors betbrc him, which had seen it in
their palace and suH'ered it to lie, or of him,
whosoever he was, that did hide the treasure
under it. Now come wc to the epistle of
Paulinus, and the story of Rutfinus, in which,
mention is made of the invention of the cross.
And first, concerning the credit of that
epistle lately brought to light, the reader
must be admonished, that the style rather
savoureth some monkish character, than that
Paulinus, whose epistles unto Augustin have
long been read and known, and the Popish
censors, as we have showed before, are
ashamed of it. But admitting it to be au-
thentical, let us see what credit it deserveth.
First he sendeth to Severus "a part of a
little piece of the wood of the divine cross, '
and that his relic might be the better esteemed,
he telleth the whole story of the invention of
the cross by Helena. In which story it is
worthily to be considered, how well the
writers thereof agree, that we may verily
think it was forged. Seeing Eusebius, who
writeth the life of Constantine, and in the
same rehearseth the acts and buildings of
Helena in Jewry, maketh no mention ofariy
such matter. Therefore that brief note in
the chronicle, bearing the name of Eusebius,
is doubtless an addition of some later writer.
Ambrose then is the most ancient writer,
that maketh mention of that invention. De
obitu Theodos. And he saith plainly, that
three crosses being found, the cross of Christ
was known by the title that Pilate fastened
unto it. " The healthful cross was known
by the title." Ruffinus saith, the title could
not betray the cross of Christ. Sozomenus
and Nicephorus say, the letters were worn
out. Soz. lib. 2, cap. 1. Niceph. lib. 8, cap. 29.
Paulinus saith : the way to discern it, was
revealed chiefly to Helena herself. Ruffinus
ascribeth the device to Macarius Bishop of
Jerusalem : so doth Sozomenus, Theodoret,
and Socrates. Paulinus saith it was known
by raising up a dead man lo life. Ruffinus
saith it was discerned by restoring a sick
woman to health, with whom agree Socrat.
lib. 1, cap. 17, Theodoret. lib. 1, cap. 18. So-
zomen addeth, that it was reported also of a
dead man to be restored to life. Paulinus
saith, the cross remaineth whole at Jerusa-
lem, but yet so, that albeit innumerable pieces
be daily cut off at the request of men, it is
nothing diminished, but remaineth as though
it had never been touched. Ruffinus saith
that Helena left part of it at Jerusalem, the
rest she sent to Constantinople, which as al!
the inhabitants of Constantinople affirmed,
Constantinus inclosed in his own image, and
there it was in the time of Socrates. How-
it came to Apamea, let Evagrius tell. Man-

134

JOHN.

deville saith, it was wliole at Constantinople
in his time, although the monks of a certain
Abbey in Cyprus, affirmed that they had a
part of it, to get anoH'ering. Paulinas saith
thai the Bishop of Jerusalem yearly at Easter,
" bringeth it forth to be adored, himself being
the principal of the worshippers." Ambrose
saith, that to worship it, it is an heathenish
error and vanity of ungodly men. For these
are his words : " She found the title, she
adored the king, not the tree verily, for that
is an heathenisli error, and vanity of the
ungodly. But she adored him that had hanged
upon the tree, which was written in the
title." Therefore if the invention of the
cross were not a forged matter, as by the di-
versity of reports, it seemeth to be, yet by
the judgment of Ambrose agreeable to the
holy Scripture, the cross cannot be wor-
shipped without heathenish error, and vain
impiety. Finally, the placing of Mary and
John, for so you call those blocks, by the
rood in the Popish Church hath no more
warrant in the word of God than the rood
itself, for anything we can see in this chapter.

20. The tongues of all nations are sancti-
fied by the Holy Ghost, to utter the great and
magnifical things of God. ^cte2,ll. The
writing of Pilate, to the derision of Christ, is
a vain reason of the sanctifying of these
three tongues. For by Hebrew it is most
like the Evantrclistmeaneth the Syrian lan-
guage, which tlien was the vulgar tongue of
the Jews : and in Latin was no part of the
holy Scripture first written.

34. By those sayings of Augustin and
Chrysostom, it might be rightly gathered,
that those fathers acknowledged but those
only two sacraments, in that sense and kind
of sacraments and mysteries, baptism and
the Eucharisty, which flowed out of the side
of our Saviour Christ.

Chapter 20.

11. Howsoever Hierom, in the person of
those two women, in whose name he wrote
that epistle, esteemed of the monument, the
Apostles made small account of it, nor the
Church before the time of Constantinus,
which was about 300 years. And although
the sepulclires of martyr.'?, and the remnants
of their bodies, be reverently to be esteemed,
yet the superstition and idolatry of Pa-
pists, worshipping feigned and counterfeit
stuff for the most part instead of true relics,
is no way to be excused

19. It can never be proved that Christ's
body came either through the wood of the
doors, or through the stone of the sepulchre,
or through the ciausure of his mother's
womb. And concerning the last, the Scrip-
ture is evident to the contrary, where it is
said, that our Saviour Christ was presented
to the Lord, according as it is u ritten :
" Every male that first openeth the matrix,"
&.C. /.^//.7'2,20. The same affirmelh Hierom,
Cont. I'tlai;. lib. 2, saying, " He oi)encd the
gates ot ilic virgin's womb, that was shut."
For the immaculate virginity of Mary, con-

sisted not, in that the ciausure was not
stirred, but in that, she was free from the
company of man. What he writeth against
Helvidius ol such things as do accompany a
natural birth, which he acknowledgeth to have
been in the birth of Christ, and rightly saith
not to be more shameful than the cross of
Christ, I had rather that they should read in
Latin, than I express in Englteh : Solus est
viasculus adaperiens vuluam, tjui in veritate
sanclus vocaretur. Vuluam quippe matris eius
non concupiscentia mariti concuhentis, sed om-
7iipi>tenliafili nascentis aperuit. Ful. de i?i car.
and gra./. cap. 13. Again I cannot see how
it can stand with the article of his nativity,
that he came out of his mother's womb, the
clausures not stirred, when such a coming
cannot properly be called a birth : whereas
the Scripture, speaking of his nativity, useth
the terms that are commonlv spoken of in the
birth of all men. Matt. 1, 21, and 25. Luke
2, 6, and 7, a?id 11, 4;c. Whether all parts
after his birth, remained as close as before,
as divers ancient Fathers think, I will not con-
tend. It is sufficient to know so much as the
Scripture teacheth, that Christ was truly born
of a virgin. Leo saith, " It was an error of
the Manichees to deny that he was born cor-
porally of the Virgin Mary," in Matt. ser. 4.
Therefore we must so acknowledge that he
was born of a virgin, that we do not deny that
he was born corporally. Neither is it said,
that Christ came through the doors being shut,
but after the doors were shut, which yet at
his entry were opened miraculously, as to
the Apostles the prison doors. Acts. 5, 19,
and 12, 10. So I say of the stone, if he arose
before the Angel removed the same. Matt.
28. You say, " that some say, he came in at ^
the window," yet are you able to name none
of us, that so saith or thinketh. But where
we say, the door opened unto him miracu-
lously, or that he came in late, after the
doors were shut, you say there be flights to
defend falsehood against express Scriptures :
but we may well say, you have nothing but
brazen faces, to oppose against the manifest
truth. For where have you any express
Scriptures, that he came through the wood
of the doors being shut, the express words
of the Evangelist are, after the doors were
shut. But you add, that our exposition is
against the Apostle's " testimony, who there-
fore took him to be a spirit, because they
saw him stand suddenly in the midst of them,
all the house being close shut." Which is
a weak testimony, that he came through the
wood and iron of the doors. They thought
him to be a spirit when he walked on the
waters. Matt. 14, 20. Yea it is no certain ,
testimony, that he came in miraculously, for
it might he, the door was opened unto him
by some of the house unknowing to them.
But admitting that he came in miraculously,
your gross miagination is contrary to the
testimony and argument of Christ himself,
when to remove that false suspicion out of
their i:iind>^, he saith, " handle and see me,
lor a =i>irii bath not flesh and bones, as you

.lOlIN.

135

see me have." Luke 21. Which argument,
had been altogether insufficient, to prove tlie
truth of iiis bodily presence, and resurrection I
in body, it ihcy had been persuaded that,
after your fantasy, he came through tlie
boards of the door: or that their senses, con-
cerning his bodv, could have been so greatly
deceived, that delivering them bread to the
judgment of all iheir senses, he had deli-
vered in the same compass and shape of
bread, not bread, but his natural body sit-
ting siill in their sight. If therefore the
Apostles had luidcrstood the words of the
Supper, as Papists do, they could not have
been persuaded by the arguments of their
senses, which Christ offcreth, of the truth
and certainty of the resurrection of his body
from death to life. But all the Fathers, you
say, " confess that he went in, the doors being
shut." That he came in miraculously, the
most do think, and so do we, but not that
his body came through the wood of the
doors. Ambrose saith, " Thomas had cause
to wonder when he saw, that after all bodies
were shut, the joints not hurt, his body gotten
in through places enclosed, where no way
v.-as. And therefore it is marvel, how the
bodily nature, through an impenetrable body
did pass, his coming being invisible, his pre-
sence visible, hebeing easy to be touched, hard
to be deemed." This he speaketh of the
Apostle's error : but his resolution upon the ,
words of Christ, "handle me," &.C., is this. [
" Therefore not by an unbodily nature, but by '
quality of bodily resurrection, he passed
through the places shut, where no usual way
was. For that which is touched, is a body,
that which is handled, is a body, and we shall
rise again in the body. For it is sown a na-
tural body, it riseth again a spiritual body." |
In these words it appeareth, that Ambrose j
esteemed the quality of Christ's body, after ,
his resurrection, to be the same, which shall |
be of our bodies after they be risen again. I
Therefore, except you will ascribe a perilous
error unto him, you must acknowledge, that
he meaneth no more but a miraculous en-
trance, without passing of his body through
the substance of other bodies, except you
will acknowledge the same passage to be
the quality of all glorified bodies. Augustin
Ep. 3, sailh : " The same virtue of his divinity
brought forth his body, being an infant,
through the virgin's bowels of his immacu-
late mother, which after brought in his body,
being a young man, through the doors, that
were shiu." That is, he was born miracu-
lously by his divine power, he entered in
miraculously by his divine power, when the
doors were shut, the truth of his body still
remaining, to which, as he saith elsewhere,
" he gave immortality, he took not from it
the nature." Ev. 57. De Cicit. 22, cap. 8.
After he had told the miracle of the ring that
fell from the woman's girdle, being both fast
and whole, he saith, " They believe not this,
which believe not, that our Lord Jesus Christ
was born of the virgin's womb of his ipo-
ther being whole, and entered in to his dis-

ciples after the doors were shut. But let
them inquire of this, and if they, find this to
be true, let thom believe the other." Ad-
mitting this miracle of the ring to be true,
as Augustin was persuaded it was, upon the
report of the noble woman, from whom it
fell, yet it foUoweth not, that the substance
of the ring went through the substance of
the girdle, but that the one substance giving
place for the time, returned again when the
other was jtassed. Some incredulous Jew,
seeing that the ear of Malchus was so soon
healed, would not believe that Peter's sword
went between it and his head, as we are
sure it did. So we say of the birth of Christ,
and of his entry, the doors being shut. The
place through which his body passed, might
be whole, and shut before and after he passed,
but not in the instant of his passing, because
that is contrary to the nature of a true body,
such as his was. Cyril saith, " Our Lord
entered unto his disciples suddenly by his
omnipotence, after the doors were shut, over-
coming the nature of things," with more
words to the same effect, arguing nothing,
but that he came in after a wonderful man-
ner, which we do acknowledge : yet not al-
tering the nature of his body, but subduing
the nature of other things to himself, as he
showeth, in his walking upon the water.
Which Hierom also allegeth, to prove the
miraculous entering of Christ. " But though
he entered after the doors were shut, which
the nature of human bodies doth not suffer,
therefore we shall deny both Peter and our
Lord to have had true bodies, because they
walked upon the waters, which is against
nature. By this it appeareth, he meaneth a
marvelous manner of entering, but yet such,
as taketh not away the truth of Christ's body,
" from which, if you take distance of space,"
as Augustin saith, " you take the body clean
away. Or if you take the bodies from the
qualities of bodies," he meaneth essential
qualities, " there shall be no place where they
maybe, and if they be no where, they be not at
at all." This saith Augustin of the nature
of Christ's body, agreeable to the nature of
all true bodies. Ep. 57. Leo saith to the
same purport. Now, what God is able to
do if he will, we doubt not : but when we
know his will by his word, concerning the
truth of our Saviour Christ's human body,
wherein he was made like unto us in all
things, Heb. 2, 17, ^c, we cannot admit
such miracles, as be contrary to his will re-
vealed in his word, upon pretence of his Al-
mighty power. And if you detest the he-
resy of the Ubiquitaries, as contrary to faith
and the common rules of nature and divinity,
for the same reasons you should leave your
heresy of the body of Christ being in many
places at once, and yet without the due space
of place, whereby according; to Augustin's
rule, it is made to be in no place, and conse-
quently, to be no body at all.

2L In the words of Christ, is no institution
of any Sacrament, because there is no visible
element whereunto the word may be added

13S

JOHN

to make a Sacrament. But he rencweth the
commission granted belbre to his Apostles,
and to their successors, by declaring the plea-
sure of God, to pronounce sentence of forgive-
ness of sins to all that are truly penitent, and
of the retaining of them to the obstinate and
impeniterM. And this is the authority that the
Apostles and all Ministers of the Word and
Sacraments their successors have, to forgive
and retain sins. Gregory bishop of Rome sailh:
" Then the absolution of the president or over-
seer is true, when it foUovveth the pleasure of
the eternal Jud^e." Horn. 26. inEvang.

22. He giveth the Holy Ghost by a visible
sign, to assure them of the authority which he !
gave them, which was, by preaching the gos- \
pel to remit and retain sins, for which purpose
he opened their mind, that they might under-
stand the Scriptures, Luke 24, 45. &,c. That
you add he did it " tor the grace of the Sacra- !
ment of Orders," as Augustin saith, it is an '
impudent imtruth : for neuher that counterfeit |
Augustin, whom you quote first, nor the true
Augustin, Cont. ep. Pann. 1.2. c. 11, doth once
name the Sacrament of Orders. For of the
poNver or grace that is given to them that are
ordained ministers of the Church, the question
is not now: but whether there be any Sacra-
ment of Orders ; and whether this power be
absolute; or following the judgment of God,
to be executed by preaching and declaring
the will of God out of his word, or by cere-
mony only. Concerning which matter, Au-
gustin saith in the place by you alleged, that
Christ by giving the Holy Ghost, when ho
gave power of remission of sins, "doth show
sufficiently, that they do it not, but the Holy
Ghost verily by them, as is said in another
place. For it is not you that speak, but the i
Holy Ghost which is in you. And the Holy |
Ghost is so ill the governor or minister of the
Church, that if he be not a hypocrite, the Holy
Ghost worketh by hi!n, both to his own re- 1
ward, unto eternal health, and to the regene- 1
ration or edification of them, which by him |
are either consecrated, or have the Gospel i
preached unto them." These words declare i
what manner of authority the ministers of the
Church have, in remission of sins, either when j
they minister the Sacrament of Baptism, or
when they preach the gospel. Cyril also in I
the place noted, is of the same judgment with !
us. " And certainly it pertaineth to the only j
true God, that he be able to loose men from !
sins. For to what other person is it lawful to |
deliver the transgressors of the Law from I
sin, but to the author of the Law itself? For ■
80 we see it to be done in men's affairs For j
no man without punishment resisteth the
Laws of kings, but the kings themselves, in '•
whom the crime of transgression hath no j
place. For it is wisely said, that he is ungodly, I
which will say to a king, thon doest unjustly '
How ihf'n iiath our Saviour given to his Dis-
cipica tiio dignity and power of the divine na-
ture '? Certainly, because it is not against
reason, that sins can be forgiven by them
which have the Holy Ghost in them. For
M4>«n they remit or retain, the spirit which

dwelleth in them, remitteth or retaineth. And
that shall be by them as I think by two means,
by baptism and by repentance. For either
they bring men that believe and are approved
for holiness of life, unto baptism, and dili-
gently keep the unworthy from it : or when
the children of the Church offend, they rebuke
them, and pardon them when they repent.
As Paul sometimes delivered the fornicatoi
among the Corinthians, unto the destructioL
of the flesh, that his spirit might be saved,
and received him again, that he should no
be overwhelmed with greater sorrow." Am-
brose hath none other meaning, nor any word
of the Sacrament of Penance : but reasoneth
against the Novatians, which denied that sins
could be forgiven after baptism by the minis-
try of men, wherein you do impudently be
lie us, to match us with them. His wordlsare
these : " What skilleth it whether the Priests
do challenge this authority given unto them,
by repentance, or by baptism ? there is one
ministry in both. But thou wilt say, that in
baptism the grace of the mysteries doth work:
what? in repentance doth not the name of
God work?" By these words it appeareth,
that Ambrose acknowledgeth no Sacrament
of Penance or repentance. For then he would
have said : Doth not the same grace of the
mysteries work in penance ? Are they not
both sacraments alike ? But he saith, " Doth
not the name of God work?" meaning, that
the grace of remission of sins, which is grant-
ed in the name of God to the penitent, is as
efTectual without a sacrament, as in a sacra-
ment.

23. At the institution of the Holy Sacrament
of our Lord's Supper, there was no word of
sacrifice or power of sacrificing given to
Priests. But where you say, the second
faculty of priesthood, consisting in power to
remit sins, is here instituted: you confess
they were made but half Priests before. But
how I pray you could they baptize or minister
the Lord's Supper, without power of remis-
sion of sins unto the penitent? Therefore
here is no Sacrainent of penance instituted,
but the authority of their Apostleship, con-
firmed and renewed unto them and their suc-
cessors, ministers of the Church. Moreover,
you shall never be able to prove, that the
power of remission of sins doth imply con-
fession to a Priest, or satisfaction of work:
neither is there any word in the Holy Scrip-
tures, to declare these two parts necessary
to repentance. Neither doth it follow of any
necessity, that men are bound to submit them-
selves to the judgment of Priests, if they
have authority to forgive sins. Neither were
their power piven in vain, if none were bound
to seek absolution at their hands : for they are
bound to offer it to all true penitent sinners,
although they seek it not at their hands, yea
to e.xhort and desire men to be reconciled
unto God by their ministry, 2. Cor. 5. 20. Luke
24. 47. Again, men may seek absolution at
their hands, though they be not bound to sub-
mit themselves to their judgment, nor vet to
confess all, or any of their particular iinntal

stns unto them. And where you quote Cy-
prian de Lapsis, he speaketh not one word of
the necessity oi the cont'ession of all sins to
a Priest, but of them that had openly fallen to
idolatry, who were bound openly to acknow-
ledge their sin, before they could be received
into the communion of the faithful : commend-
ing them also, which although they had not
openly fallen, yet having but only thought to
yield to idolatry, being pricked in conscience
confessed the same to the Priest, and sought
comfort and wholesome medicine, though it
were but for small wounds, in comparison of
them that had yielded in act, Hierom sailh,
" That as in the law the Priest maketh the
leper clean or unclean, so here also the
Bishop or Priest bindeth or looseth, not them
that are innocent or guilty, but according to
his office, when he hearetli the diversities of
sinners, he knoweth who is to be bound and
who to be loosed." Here is no word of the
necessity of Confession, but only he showeth
that the Bi.shop or Priest, hath none other
power of binding and loosing, than the Priest
of tJie Law had in making clean or unclean,
which he did none otherwise but by declaring
and pronoimcing who was clean, and who was
unclean. So the minister of the Church hear-
ing that there be sinners penitent and unpeni-
tent, knoweth to bind the one, and loose the ]
other. '■

Moreover, where you say the authority to
retain sins, consisteth especially in enjoining '
satisfaction, &c. It is altogether without the
testimony of the Holy Scriptures, yea contra-
ry to the same, which teach, " that all penitent
sinners are by the ministry of the Church, to
be assured of remission of their sins freely ,
through the redemption of Christ." Rovi. 3. i
25. 25. l.John2. I.and2. &c. For by the death
of Christ, is made a full satisfaction to the
justice of God for our sins, and not by any
works of ours. Christian men therefore look
to have remission of their sins in the Church,
and by the ministry thereof after baptism,
contrary to the heresy of the Novatians, but
not by any sacrament of penance. For neither
Ambrose, Socrates, or Hierom, do once name
the sacrament of penance in the places noted :
but show that the ministers of the Church
have authority as well to loose as to bind, to
forgive sins as to retain : whereas the Nova-
tians granted the one, and denied the other.
Augustin joining reconciliation of them that
are'bound to baptism, doth not thereby acknow
ledge a sacrament of the one, as well as ot the
other. The like is to be said of the lamentation
described by Victor Uticensis : and the com-
plaint of Cyprian, Ep. 54, for the necessity of
reconciliation by the ministry of the Church,
of those that are bound by the same, doth not
prove a sacrament of penance, which is the
matter we stand upon. That the power here
given, is exercised by preaching and de-
nouncing the promises or threats of God,
either publicly or privately, you know not
what it meaneth : but even the "Fathers whom
you have cited, do testify the same, as appear-
etb by their sayings before remembered.
18

IN. 137

That confession may be made profitably when
a man's conscience cannot otlierwise be satis-
fied, we deny not : but that it is always ne-
cessary for obtaining remission of sins, we
utterly deny The saying of Chrysostoin we
acknowledge, understanding this power to be
given to the ministers of the Church, as am-
bassadors of Christ, whose sentence being
uttered in earth according to their commis-
sion, is ratified in heaven. But how this pow-
er is exercised, Chrysost. also showeth, cap.
6, of the same book, "not only by teaching
and admonishing, but also by prayer." And
concerning the necessity of confession to the
Priest what Cyprian saith in his book de Lap
sis, I have showed before. The former place
is a commendation of them which confessed,
even their purpose of defiling themselves with
idolatry, though they did not accomplish it in
act, in comparison of other that would be re-
stored to the fellowship of the Church, with-
out any confession when they had actually
and openly fallen : which doth not argue any
necessity of confession, in the same or in any
such. In the second place he urgeth open
confession and satisfaction to the Church
which by their fall was ofiended, of them that
had openly fallen into idolatry. So the place
nothing proveth the necessity of confession
of all sins, nor satisfaction to the justice of
God. Cyril also, or Origen, in Leu. lib. 2.
speaketh of hard discipline and open penance
for open and heinous sins : the words are
these : " There is yet a seventh way of
remission of sins, although hard and labori-
ous, remission of sins by repentance, when
the sinner washeth his bed with tears, and his
tears are made his bread day and night, when
he is not ashamed to declare his sin to the
Lord's Priest, and to seek medicine according
to him which saith, I said, 1 will confess mine
unrighteousness against myself, and thou hast
remitted the impiety of my heart." You must
remember there are six other ways of remis-
sion of sins, in which no confession unto the
Priest is required, neither is it here required
as necessary, but in case of that hard and la-
borious kind of repentance, which was ap-
pointed to open and notorious offenders. And
yet by the text of the Prophet, which he citeth,
it may seem he meaneth by the Priest of God,
our Saviour Christ : for the Prophet speaketh
of confession to God only. Tertuljian in his
book de pmnitenlia, speaketh only of public
confession of them that had openly fallen.
Hierom. in Eccles. 10, saith, "if the serpent the
devil hath bitten any man privily, and with-
out any man's knowledge hath infected him
with the poison of sin, if he that is stricken
doth hold his peace, and do not repent, nor
will confess his wound to his brother and
master, the master which hath a tongue to
cure him, cannot easily profit him : for if the
sick man be ashamed to confess his wound to
the physician which he knoweth not, medicine
or physic heal not." This place doth not in-
fer a necessity of confession, but where the
conscience is especially troubled, not to the
Priest, but to any learned brother, which by

138

JOHN.

comfortable exhortation may cure him. Basil
saith, " The confession or declaration of sins,
is after the same manner as the showing ot
the passions of the body. Therefore a> men
do not open the passions of their body to all
men, nor to any kind of men, but to those that
are skilful to cure them, so the confession of
sins ought to be made to them that are able
to healtheni, as it is written ; you that are
able, bear the intirmitiesof the weak, that is,
take them away by careful looking to them."
These words do not affirm that all o;ir sins
must of necessity be confessed to a Priest, but
that choice must be made of a godly learned
physician of the soul, when we do make de-
claration of any of them, whether he be
Priest or no, that is able to minister spiritual
medicine unto them. Whereby it may rightly
be gathered, that in vain men make their con-
fession to many Popish Priests, which be
altogether unlearned and unskilful. Basil
speaketh for the instruction of them that
lived in monasteries in his time, among whom
many were learned and able to give good
counsel that were no Priests. But Leo you
say nameth Priests, Ep. 80. he doth so indeed,
and secret corifession as sufficient against
them, that required open confession as neces-
sary : yet saith he not, that confession to the
Priest of all sins, is always necessary. For
that it ise.xpedient in some cases, for men to
confess their sins to their Pastor, we deny
not, but you have not proved that it is always
necessary. The words of Hierom be as I
have declared before. " When he hath heard
the diversities or divers kinds of sins, he
knoweth who is to be bound, or who to be
loosed :" namely, the penitent to be loosed,
the impenitent to be bound. Which he can-
not do, by hearing the variety of sins : for
all sins are to be pardoned to them that repent,
and no sin is to be remitted to the impenitent.
That Ambrose heard sometimes secret con-
fessions, and kept them secret, we give ere
ditto Paulinus : but that confession of all
ains to a Priest is necessary to obtain re-
mission of sins, neither Ambrose nor Pauli-
nus, nor any ancient godly Father doth tell
us. Augustin, horn. 49. speaketh of open
penance for them that had openly committed
adultery,' as it appeareth by the example of
Theodosius the Emperor, which he bringcth
to persuade them, saying, " God would have
the Emperor do open penance before the peo-
ple, specially because his sin could not be
kept close, and is the Senator ashamed of
that the Emperor was not ashamed ?" I have
answered before to Ambrose, and Cja^rian,
that neither of them speaketh a word for the
necessity of the confession of all sins to a
Priest. The author of a book, devcraetfaha
pmniientia writeth against Augustin by name,
and by the stile showeth himself to be a late
writer in comparison of Augustin. Yet he
thinkeih not confession to a Priest to be so
necessary, but that if a Priest be wantino;, a
man may confess to his neighbour, and shall
nave pardon, aa the lepers that went to show
their faces to the Priests, were healed befor-

they caine to them. But that confession of
secret sins is not necessary to be made to any
man, but only to God, Chrysostom showeth
Horn, de pcBnilent. et confessione : " it is not ne-
cessary to confess in the presence of winesses,
let examination of thine offences be made in
thought, let this judgement be without a wit-
ness, let God only see thee making thy con-
fession : God which casteth not thy sins in
thy teeth, butlooseth thy sins for thy shame."
Again, in Ep. ad Heb. Horn. 31. " I say not to
thee that thou ought to bewray thyself abroad,
nor that thou shouldst accuse thyself before
other men. But I will have thee obey the
Prophet saying, reveal thy way to the Lord,
confess thy sms before God'" The like say-
ing he hath in Psal. 50. horn. 2. and in many
other places of his works.

Chapter 21.
7. AuOTstin in that allegory, doth not in
one word signitV the preferment of Peter be-
fore the rest of^ the Apostles. If Gregory
himself a Bishop of Rome, and so near the
open manisfestation of Antichrist in that See,
that he prophesied of the forerunner, gather
something for Peter's primacy, it is no mar-
vel : yet it is little that he saith in this Horn.
24. for the Pope's supremacy. His words are
these : " I think your charity doth already
consider what it is that Peter draweth the net
to the land. For to him the Holy Church was
committed, to him it is said specially, Simon
.lohannis, lovest thou me ? Feed my sheep.
That which is afterward opened in voice is
now signified in work. Therefore, because a
preacher of the Church doth separate us from
the ways of this world, surely it is necessary
that Peter draw to land the net full of fishes.
For he draweth the fishes to the steadfastness
of the shore, because by the voice of holy
preaching, he showeth to the faithful the
steadfastness of their eternal country. This
he did by words, this he did by epistles, this
he doth daily by signs of miracles. So often
as by him we are converted to the love of
eternal rest: so often as we are separated
from the tumults of earthly things : what are
we else, but sent into the net of faith, as fishes,
and drawn to the shore?" In these words,
there is no more granted to Peter, than was
true of all the Apostles, yea, than is true qf
every Preacher of the Gospel. Bernard is so
late a writer, that we defer nothing to his
authority.

\^. Christ maketh not Peter his Vicar gen-
eral, more than every one of his Apostles,
who had every one a general charge of all the
flock of Christ's sheep.

17. As Malt. 16, the Church was promised
to be builded none otherwise upon Peter than
upon all the Apostles, and thart the keys of
heaven should be given to him, no more than
to all the Apostles : so Peter here is made no
more general Pastor and governor of Christ's
flock, than all and every one of the Apostles
is. Nor all the logic in the world can other-
wise conclude out of the words of the te.xt.
Neither do the Protestants to uphold their

JOHN.

139

Archbishop against tlie Puritans, as you call
vtheni, avouch or prove any such preeminence
of Peter above the rest of the Apostles, that
he should be their head, and they to depend of
him, nor acknowledge any primacy of Peter,
but a primacy of order, as the ancient Fatliers
do, not of authority. The Archbishop's au-
thority for external government of the Church,
liath better arguments to uphold it, than the
feigned supremacy of Peter. Your only rea-
son to prove a diflercnce of preeminence be-
twixt Peter and the rest, is, that Christ asked
Peter whether he loved him more than the
rest. Where for equal charge, no difference
of love had been required. This is nothing
but a foolish sophism, where that is taken for
the cause, which is not the cause indeed.^ For
the cause why Peter was bound to love Christ
more than the rest, was that Christ had forgiv-
en him more than the rest, according to the
Parable, Luhe 1. For having thrice denied him,
he causeth him thrice to confess that he loved
him, and willeth him to declare his greater
love, by more diligent and painful feeding of
his flock. Wherefore Peter's greater love
proveth not any greater authority given unto
him, but that he is bound to greater duty and
service in the Church of Christ. And this is
the uniform consent of the most ancient writ-
ers upon this text. ■ Augustin fmding no su-
premacy of Peter in this Scripture, proveth
thereby the duty of all shepherds to feed the
flock of Christ, for the love of Christ. " Our
Lord doth first ask that which he knew, and
that not once but twice and thrice : Whether
Peter doth love him : neither doth he hear any
thing of Peter so many times, but that he
loveth him: neither do'th he commend any
thing to Peter so many times, but that his
sheep should be fed. There is rendered to
a threefold denying a threefold confession,
lest his tongue should be less serviceable to
love, than it was to fear, and lest death ap-
proaching should seem to have expressed
more of liis voice, than life present. Let the
duty of love be to feed the Lord's flock, if it
were a token of fear to deny the shepherd.
They which feed the sheep of Christ with this
mind, that they would have them to be their
sheep and not Christ's, are convinced to love
themselves and not Christ, of desire of glory-
ing, or ruhng, or gaining, not of love of obey-
ing, of helpmg and pleasing God. Against
these men therefore doth the voice of Christ
watch, so often repeated, whom the Apostle
lamenteth, to seek their own, and not the things
of Christ." Tract. 123 in John.

Cyril finding as little for Peter's supremacy,
hath these words, "For seeing^ Peter which
with the rest was adorned by Christ himself
■with the name of Apostleship, denied him
thrice in the time of his passion, there is now
of right required of him a triple confession of
love, that thrice denying, might be recompens-
ed with an equal nurnber of confessing. So
that which was committed in words, is cured
with words. Now he asked of him if he
loved more than the rest. For he that had ex-
perience ot the greater mercy of our Lord to-

ward him, ought of right to be affected with
greater love. For though all the disciples
generally were stricken with great fear when
our Lord was betrayed, yet Peter's ofTeiice
was greater, who in a very short time denied
Christ thrice. P'or so much therefore as by
the mercy of our Saviour he obtained forgive-
ness of a greater sin, there is justly demanded
of him "reater love. For to whom more is
remitted, he ought to love more, as he saith
elsewhere. Hereof the Church receiveth a
rule of asking them thrice, which come to
baptism, that by thrice confessing of Christ,
they may be numbered among the faithful.
The teachers of the Church also do learn, that
they cannot otherwise be joined to Christ, ex-
cept they study with all care and diligence,
that the reasonable sheep may be well fed,
and be in good health." And a little after.
" Therefore by thrice confession of Peter, the
crime of thrice denying is avoided. And he
saith. Feed my lambs, renewing unto him the
dignity of Apostleship, lestby Tiis denial that
happened by human infirmity, it might be
thought to have been weakened." Lib. 12. c. 46.
in John.

Chrysostom, though not so plainly yet suffi-
ciently expresseth the same sense : " There
are indeed many other things which cause
us to have trust in God, and which do de-
clare us to be noble and approved. But
that which doth most of all procure unto us
the love of God, it is the love of our
neighbour, which Christ exacteth of Peter:
for when they had ended their meat, Jesus
saith to Simon Peter, &c. But wherefore,
omitting the rest, doth he speak to Peter?
He was the mouth of the Apostles, and princi-
pal. Wherefore Paul also went to see him,
beside the rest, and withal to show him, that
now he was to be trusted : for as though he
had forgotten his denial, he doth commit the
care of his brethren unto him, neither men-
tioneth his denying, nor casteth it in his teeth,
he only saith. If thou lovest me, take care of a
thy brethren, and that love which thou hast
showed in all things, and wherein I delight,
and thy life which thou didst say thou
wouldest lay down for me, deliver it for my
sheep." And a little after he addeth, Ter
interrogat, &c. " He asketh thrice, and al-
ways commandeth the same thing, that he
might show how great care he hath of his
sheep, and that is the greatest argument of
love." And lest you should thinli he ascribed
greater authority to Peter, than to the rest of
tlie Apostles, for that he saith in the same
Homily, that Ciirist committed to Peter the
charge ofthe whole world : He saith the same
of Peter and John together ; " Seeing they
were to take upon them the charge of the
whole world." In John horn. 87. Therefore
his meaning is, that Peter as first in order, was
the mouth ofthe Apostles, to testify of all their
love, and that was spoken to him of feeding
the sheep of Christ, bclongeth equally to all
the Apostles. Bcda agreelh in words fully
with Augustin. Now to the places which you
cite out of the ancient Fathers : First I say

140

JOHN.

the place of Cyprian is falsified by Pammelius,
contrary to the ancient edition in print and
miiny written copies yet remaining, yea con-
trary to the citation thereof by Gratian in the
Decrees c. 24. q. 1. c. Loquitur, in which is no
mention of the primacy of Peter, and the very
argument of the place is directly contrary un-
to It. The very words of Cyprian be these :
"To the same Peter he tiaith after his resur-
rection, Feed my sheep. And although after
his resurrection he giveth equal power to all
his Aposdcs, and saith : As my Father sent
me, I also send you, receive the Holy Ghost,
whose sms you shall remit, they shall be re-
mitted unto him, whose you shall retain they
shall be retained : yet that he might manifest
unity, he disposed by his authority, the origi-
nal of the same unity, beginning of one. Veri-
ly the rest of the Aposlles were the same
thin^ that Peter was, endued with equal fel-
lowsliip, both of honour and power, but the
beginning proceeded from one, that the
Church may be declared to be one." By this
true allegation of Cyprian, which maketh al-
together against Peter's supremacy, you may
see what is shamefully foisted in by the Pa-
pists, which nowadays have none other shift
to keep their credit with their sottish scho-
lars, but to corrupt and falsify the writings of
the ancient Fathers and others, as appeareth
by their Index expurgatorius lateh' printed to
their shame perpetual, which they determined
to have been kept in secret. And that Cy-
prian's meaning is, that all Bishops have equal'
authority, these words in the same book do
plainly convince : " The Bishop's office is but
one, part whereof is holden in whole of every
several Bishop." So that every one hath the
whole authority for his part. Rabanus Matt-
rus de institut. der. lib. 1. cap. 4.

But that the vile practice of the Papists
may be laid open, not only in falsifying the
writings of the Fathers, but also in wilful
perverting their meaning against their own
knowledge and conscience, it shall not be
amiss to set down their own words, namely
the judgment of the University of Douay,
approved by the censors according to the de-
cree of the Council of Trent, concerning the
book of Bertram. The title, " How the book
of Bertram, Priest of the body and blood of
our liord, being amended may be tolerated."
"Although we make no great account of this
book, and therefore we would not greatly
care if either it were no where extant or
utterly lost: yet seeing it hath been al-
ready oftentimes reprinted, and hath been
read of mo.st men, and being prohibited by
name, hath been made known to all meii,
seeing filso the heretics do know of the i)ro-
hibilion thereof by divers catalogues, and
that he was a Catholic Priest and a Monk of
the Abbey of Corbey, and was well beloved
nnd reverenced not so much of Carolus Mag-
nus, ns of Carolus Calvus, nnd doth help the
Btory of that age : and seeing that in other
Cnfnolic ancient writers, we hear very many
errors, nnd extenuate them, excuse them,
and very oftrntimes hv devising sonio prettv

shift we deny them, and do feign some corit-
modious sense- unto them, when they are op-
posed against us in disputations or in conflictiv
with the adversaries: we do not see, why
Bertram doth not deserve the same equity
and diligent recognition, lest the heretics
should jangle against us, that we burn up and
prohibit antiquity which maketh for them, and
therefore it is no marvel that so few things
seem to make for them, when we Catholics
do so unreverently hiss out and destroy anti-
quity, which birt in show dissenteth from us.
Moreover, we fear lest this book not only by
heretics, but also by unruly Catholics, by
means of the prohibition thereof, may be read
more greedily, alleged more odiously, and do
more hurt bemg inhibited, than if it were per-
mitted."

Upon these consid-erations they take order,
and show how this book at the next print-
ing shall be falsified, by adding, putting out,
changing of the words and sentences, and by
perverting the whole scope and meaning of
the author. Out upon you antichristian here-
tics void of all truth and honesty, as your
own words and deeds declare.

The sayings of Chrvsostom be shamefully
wrested to maintain the Pope's supremacy,
which he uttered to show the dignity of every
Priest, or Minister in the Church. For they
are spoken to coinfort Basil, whom he set
forward to be Priest, when he avoided it
himself Wherefore Basil in the beginning
of this book, complaineth that he was de-
ceived by him, and asket-li what he should
gain by this office that he might be persuaded
that he was not deceived. Chrysostom an-
swereth, " what greater gain can there be.
than when it is certain you do those thmgs
which Christ himself said to be arguments of
love towards himself? For speaking to the
chief of the Apostles, he said ; Peter doest
thou love me," &c. And so proceedeth in
all the discourse, showing out of this text, the
dignity of the Church Ministers, to whom
Christ hath committed the charge of that he
loved best and in exereising of which charge,
he would have our love towards him, special-
ly to appear. So in the former place by you
cited, he meaneth not by Peter's successors
only the Bishop of Rome, but all good Minis-
ters of the Church. His words are, "He
committed his sheep to Peter, and to them
that come after him." For it had pertained
nothing to Basil, if he had spoken of the dig-
nity and prerogative proper to the Bishops of
Rome. In the second place he saith : " Wilt
thou still quarrel with us, that thou hast not
been well deceived, when thou shah he made
ruler over all the .•<ul)st;meo of (Jod, and when
thou (lo(-st the s;uiir things, which when Pe-
ter did, he would have him to be of power,
and to excel the rest of the Apostles: for he
saith, Peter doest thou love me moi*e than
these," (fee. It is manifest that he meaneth
that Basil being called into the ministry of
the Church, was made equal with Peter in
dignity, if he would endeavour to be equal
with him in love? And that the matter

JOHN.

141

wherein Christ would have Peter to excel,
was in love and diligent feeding ol'his sheep :
The charge whereof, is not to be committed
but imto cuosen men, such as afterward Ghry-
sostoui describeth : and not to the Bishop of
Rome only.

Now concerning Gregory, which condemn-
eth the name of imiversul liishop as Anti-
chrisLicin, we go not about to clear him
from all usurpation of jurisiUotion more than
to his Hee appertamed. For I lie mystery of
ini(jnity preparing to the open mamfestation
of Aniicnnst, long before did work, in the
See of Rome. And yet all that he asciibeth
to Peter, doth not make Peter or the Pope,
such a supreme governor, as you wouhl have
him. That he saithof the Couiui! ..( I'liaice-
don, seeing it appeareth not in iIm ;mw uI lUe
Council, but a contrary decnc. wm tciii iiie
Council made the Bishop of Coiistaniiuoide
equal with the Bishop of Rome, nothwith-
standing all the lajiour that Leo then Bishop
of Rome could nuike by himself and his
deputies, deserveth no credit. His predeces-
sors alleged a counterfeit Canon of the Coun-
cil of Nice for their prerogative, but the for-
gery was discovered m the Council of'Africa,
cap. 105. Where you say, the Council of
Chalcedon would not give any unjust title to
any man, you acknowledge the dignity of the
See of Constantinople equal* to the See of
Rome in all things, seniority except, to be
just, which was granted and concluded in the
last session, Act. 16. And whereas you say,
the title of universal Bishop otfered to the
Bishop of Rome, I know not in what sense
was true and lawful, and only in the Bishop
of Constantinople and other which had no
right to it, it was insolent, unjust, and anti-
christian, you speak clean contrary to Grego-
ry's mind, who condenuied it as simply unlaw-
ful in any man, and saith : "That none of his
predecessors would use that so profane title,
although it was offered by the Coimcil of
Chalcedon. lib. 4. ep. 80. ep. 36. and a name of
proud appellation," being given to himself, lib.
7. ep. 30. In the same epistle he denieth,
that he commanded the Bisliop of Alexandria,
and saith that such " proud terms proceeded
from the root of vanity, which ought to be far
from his hearing." Whereby it is manifest,
that although he thought too highly of the

dignity of his Sec of Rome yet he was far
from the antichristian pride, ot the most that
succeeded him. Finally, the reason that he
useth m condemning the name of Universal
Bishop, and why he refuseth it, do plainly de-
clare, that it cannot be just or lawful in any
Bishop, or in any sense.

Moreover, we deny not but Leo the Great
took too much upon him, as some of his pre-
decessors had done before him, yet did he
never arrogate half so much as the Popes do
at this time. The authority of Bernard, who
hved in the time of Antichrist's chief exalta-
tion, and was in many points deceived with
his errors, is not to be regarded in this con-
troversy. The Greek Verb signifying to go-
vern as a shepherd ruleth his sheep, addeth
no more authority to Peter, than to any other
Bishop or Elder of tlie Church, to whom it is
also used. Acts 20. 28.

18. That Peter was martyred, may be con-
cluded out of this place : but that he was cru-
cified, it cannot be proved out of the words of
this text. And least of all that he was cru-
cified at Rome. And although many of the
ancient writers affirm that he died at Rome,
yet it may be doubted of, seeing other parts
of their report, as of Peter's sitting five and
twenty years at Rome, are confuted by the
Scriptures. Beza in this place doth not ab-
solutely deny Peter's being at Rome, nor yet
his crucifyuig there, but that most impudent
fable of the passion of Peter, bearing the
name of Linus, by which it might be con-
cluded, that Peter was justly condemned for
drawing men's wives from their husbands.
But the fable is worthy of no credit.

25. There is written sufficient, that we may
believe that -Tesus is Christ, and that believing
we may have life in his name,Jo/(7! 20. 31. there-
fore all things necessary to salvation are con-
tained in the Scriptures. The Evangelist
saith not, that any thing is omitted of his doc-
trine, but of his acts : For though he spake
more words than he expressed, yet all the
doctrine that he uttered in those words is
contained in the Scriptures of the Old and
New Testament. The Apostles preached
nothing but that which was contained in the
Scriptures. Act. 17. 11. and 26. 22. Rom. 1. 2.
Gregorius BcBticus Hibertanoi sedis episcopus ad
Galium Flacidiam

ANSWER TO THE ARGUMENT OF THE ACTS OF THE APOSTLES.

It is needless to write any thing against the I neither was the Gospel translated from Je-
scope of this preface, when there is none so rusalem, at that time where the history
sottishly addicted to Popery, but if he have of the Acts recordeth that Paul came to
the understanding of a natural man, he may Rome, for then the Church flourished there
easily perceive how wretchedly you go about, under James, and many ten thousands of
to wring out of the Acts of the Apostles, a the .Jewish nation, were believers, Acts 21,
usurped title ofheadship, for the city of Rome, i 20. Neither doth Luke in the Acts, so
First you say it delivereth the Gospel to be | much as in one word insinuate, how the
translated from Jerusalem, the head city of ] Gospel was first brought to Rome, for it
the Jews, to Rome, the head city of the Gen- had continued there many years before
tiles. Which is utterly false in both parts. Fori Paul came thither, as appeareth by his Epis-

142

ACTS.

tie to the Romans- Except that he maketh
mention of Aquilu and Friscilla, lately come
from Rome lo Corinth, upon the command-
ment of Claudius, by which Aquila, perhaps,
the Gospel was first brouglit to Rome. But
hereof we will not contend. Certain it is,
that liie Gospel was not taken from Jerusa-
lem, nor sent, as it were, to Rome when Paul
was delivered to the Romans. For it was
there long before; the Church, as you confess,
being planted there by Peter himself Ag-ain,
what blasphemous impudence is it to say,
" That St. Luke cared not to tell the appear-
ing of Paul before Caesar, because his pur-!
pose was no more, but to show the new Je-
rusalem of theChristians, where Christ would
place the chief seat of his Church :" when it
is certain that he ended his story before Paul
did appear. For upon his appearance, he
was delivered, as he testineth himself,
1 Tim. 4. 17. And as for that, which you make
his only purpose, what antichristian presump-
tion is it to affirm, that to be his only purpose,
which he doth not in any word signify ?
Whereas his purpose is sufficiently to be
gathered out of the preface unto his Gospel,
whereunto he joineth this second book of the
Acts, to declare the doctrines and doings ot
the Apostles, conformable to the deeds and
doctrine of their Master, for the certainty and
assurance of the faith of Theophilus, and of
the whole Church. Again it is false, that you
say, " The Fathers and all Catholics, have
always looked to Rome, as the Jews did toj
Jerusalem. For although, while the Church
flourished there, they had some respect unto j
it, because it was the chief city of the i
Empire, to which and Irom which, might be i
most convenient concourse, and recourse : \
Yet did they not so regard the Church of |

Rome, that they would be always ruled by it.
Polycarp coming to Rome, would not give
place to the Churcli of R6me, nor to Anicetus
Bishop thereof, in the celebration of Easter.
Euseb. lib. 5. cap. 26. When Victor Bishop of
Rome, about the same question, would have
excommunicated the bishops of Asia, he was
countermanded by them, and was rebuked by
Ireneus, Polycrates, and others. Euseb. lib. 5.
cap. 25. Cyprian and the Bishops of Africa,
would not yield to Stephanus, in the question
of the baptism of heretics. Epis. ad Pomp. el.
Cone. Aph. Firmilianus and the Bishops of
the East, stood against him in the same cause,
Apud. Cyp. Ep. 75. Euseb. lib. 7. cap. 4. The
Council of Nice made all the Patriarchs equal
with the Bishop of Rome, cap. 6. The Bi-
shops of Africa forbade the ambitious titles
which began to be given to the bishops of
Rome. Cone. Carth. 3. cap. 6. They forbade
appeals to Rome. Cone. Milevit. cap. 22.
Aphrycan. cap. 92. The general Council of
Chalcedon regarded not the negative voice
of Leo Bishop of Rome, or of his Legates.
Acts 16. The Church of Ravenna, in Italy
hard under the Pope's nose, for many years
together, would not acknowledge his superi-
ority. Platini in Don. 1. Yea it is so far off,
that the Fathers esteemed Rome to be Jeru-
salem of the Christians, that they judged it to
be Babylon of Antichrist. Tertull. cont. Marc,
lib. 3. Aug. de CivU. lib. 16. cap. 17. et lib. 18.
cap. 2. et 22. Hiero. Algasiquest. 11. et in Esa.
lib. 13. cap. 4. FrcBjht in Didym., &c. To
conclude, 3. Luke writeth no more of Pe- \
ter and the rest of the Apostles, than he
knew certainly to be true. Of Paul he
wrote more at large, because he kept him *
company in all his peregrination, and was pre-
sent at the most matters, whereof he writeth.

ANSWER TO THE ANNOTATIONS ON THE ACTS OF THE
APOSTLES.

Chapter 1.

5. The ministryof man giveth not the Holy
Ghost, but Christ by man's ministry as well
in the baptism of John, wherewnth he himself
was baptized and received the Holy Ghost,
as also in the baptism of his Disciples. Hie-
rom saith, that our Saviour Christ received the
Holy Ghost immediately after his baptism :
"That it might be declared unto us that it is
a true baptism whither the Holy Ghost coni-
eth." Cont. Lucif.

7. It is for us to know the coming of Anti-
christ, so far forth as God hath revealed in
the holy Scri[)tures. But you the ministers
of Antichrist would have no inquiry to be
made of him, lest he should be found in the
See of Rome, the Western Babylon, as Au- !
gustin doth call that city- i

11. We believe, that Christ's flesh is verily i
eaten, both in that sacrament, and otherwise [
in baptism, and without both by faith, after a
spiritual manner, for so doth Chrysostom [
mean, notwithstanding his ascension. But

his ascension and sitting at the right hand of
God in heaven, until he come to judgment, is
a sufficient argunient against the corporal pre-
sence of Christ in the sacrament, or anywhere
else used by Augustin, Tr. 27. John and Tt. 50.
" You shall not eat," saith Augustin, " this
body which you see, nor drink that blood
which they shall shed, that shall crucify me:
I have commended unto you a certain sacra-
ment, which bein" spiritually understood,
shall give you life.' Ps. 98. " If Jesus died
not, of whom is this sacrifice a token and
figure." Chrys. Matt. Horn. 83.

14. Their wives are comprehended, as well
as other women, for it were inconvenient to
think the Apostles would exclude their own
faithful wives, and remain shut up with other
women. And it was expedient that their
wives also should be confirmed by the Holy
Ghost, who were partly to be companions of
the painful peregrination of their husbands,
partly to remain patiently without them. And
if you had not forgotten your note immedi-

ACTS.

113

ately before given, upon tlie ISih verse, you
would not have excluded them out of this
company, except you would deny I hem lo
have been true members ol'thc visible Church.
14. For the assumption of the Virgin Mury,
there is nothing brought but counterlcit stulli
Denis, Damascen, Aihanasius. For in that
sermon entitled to Athanasius, the author doth
so distinctly express in plain terms, that
which was concluded in general councils'
long after his death, that it may easily appear
to have been written many hundred years af
ter his death. For although the truth of the
two natures, and one person of Christ, was
linown and acknowledged of Athanasius be-
fore the heresies of Nestorius, Eutyches, and
the Monothelites did spring : yet he did not
speak so expressly against their subtleties,
as the author of this sermon doth. For thai
which is alleged of Dionyse, there is nothing
extant, but the report of one Juvenalius in the
said oration of Damascen, who citeth whole
matterout of the stories of Euthymius, which
by all likelihood, is that Euthyniiu;? that wrote
upon the Gospels, the Psalms, and Panoplia,
which are now extant, in the days of Alexius
the emperor of Constantinople, long after the
days of Damascen. Beside this, the very
manner of the narration, argueth it to be fabu-
lous. Euthymius reporteth that Juvenalius
bishop of Jerusalem, being demanded of Pul-
cheria the empress concerning the body of
the Virgin Mary, which was believed to be
buried at a Church in Gethsemani, which the
empress desired to be traiislated to Constan-
tinople, to a Church which she had built
in Blachernis the third year of Martianus the
emperor : the said Juvenalius ans^vered thus :
''Out of the authority of the holy books, there
is nothing written of those things which pertain
to the departure of the blessed Virgin, only
out of an ancient and most true fame we have
received," &c. And so setteth down the man-
ner of her death and assumption, and pro-
ceeding in his tale to show that Timothy and
Dioiiysius were there, he rehearsetii a large
discourse out of an epistle of Dionysius to
Timotheus, forgetting that a little before he
said, he had nothing out only by fame. And
if you will needs have this liistory to be true,
we must needs affirm that the lessons which
you read on the assumption day, taken also
out of a counterfeit Hieroni as the style be-
wrayeth, are itdse and untrue. For in them
the author saith, that he did write this trea-
tise, that Paula and Eustochium might have
a Latin gift, to keep the solenuiity of this
feast. " Lest peradventure, if there come in
your hands that Apocryphal writing of the
passaiie hence of the blessed Virgin, you
should receive doubtful things instead of cer-
tain. Which in desire of reading thereof,
many of the Latins through love of piety, do
embrace more dearly, specially seeing of
these matters no other thing can be proved,
but thatthe glorious Virgin as this day depart-
ed out of her body- And her sepulchre is
showed to us which see it unto this present
time, in the midst of the valley of Josaphat,

which valley is placed between liic mount
Silo and the mouiU Olives, which also you of
Paula, have seen with your eyes, where in
honour of her is built a Church of marvellous
workmanship of stone, in which, as you may
know, it is reported there of all men that she
was buried, but now her tomb is showed to be
empty, to them that see it. These things I
have said to this end, because many or us
doubt whetlier she were assumpted together
with her body : or else died leaving her body
behind. But how, or at what time, or by what
persons her most holy body was taken away,
or where it is laid, or whether she be risen
again it is unknown. Although some would
affirm that she is already raised up to lii'e, and
clothed with blessed immortality in heaven
\\ith Christ. Many also affirm that John the
Evangelist, the minister of the blessed Virgin
is risen again : because nothing is found in
his sepulchre but Manna. But what of these
things may be judged most true, we are un-
certain. '\ et better do we commit the whole
matter to.God, to whom nothing is impossible,
than that we would rashly define any thing W
our authority, which we do not prove." If
this authority be good, which h. ing read in
your popish service maketh the story of her
assumption apocryphal, and the matter itself
doubtful: then is the other story which. you
have set down false, that maketh it certain.
If that which you have set down be true, then
is that false which you read solemnly in your
Church service. Beside this, compare their
reports of the place of her burial, and the one
author convinceth the other of falsehood.
Your Church lesson out of a counterfeit Hie-
rom, saith, the Church and place of her burial
standeth in the midst of the valley of Josaphat.
Juvenalius bishop of Jerusalem, in your fable
out of Damascen, saith, the Church and se-
pulchre in Gethsemane, which according to
the gospels of Matthew, Mark, and Luke, is
in mount Olivet, and after John's gospel, on
the other side oi'the brook Cedron. Whereas
the valley of Josaphat is between the city and
the brook, and between the city and mount
Olivet, as the other author truly saiih. Are
you not ashamed therefore, to avouch that
bodily assumption, which your own Church
doth not affirm, and for proof, of it, to allege
such fabulous forgeries as are convinced to
be false by your own service book? Now
concerning your quarrel against us for abo-
lishing of the festivities of the assumption,
1 nativity, and conception of the Virgin Mary,
by which means, as you say, she shall have
no festivity at all. First, know ye, that we
have no religion in any festivities of creatures,
neither do we celebrate any of their feasts in
worship of them, for, as Augustin saith, "We
have no religion of men that are dead, for if
they lived godly, they are not accoimted such,
that they would seek such lionours, but they
will have him to be worshipped of us, by
whose illumination, they rejoice that we be
, fellow-servants of their degree or dignity.
I Therefore they are lo be had in honour for
. imitation, not to be worshipped for religions."

144

ACTS.

De vera religione cap. 55. Secondly, these are
abolished in our Church, because their insti-
tution was most superstitious: the one, for a
leigned assumption of her body, whereof your
own writers arc uncertain, as Durand, and the
author of your Matin's lessons: the other,
for to maintain the heresy of the Franciscan
Friars, that she was conceived and born
without sin, which is contrary to. the Scrip-
tures. Finally, as in a thing indifferent, we
make choice of days and times for the assem-
bly of the congregation, besides tlie Lord's
day, such as are thought most exjjedient, ac-
cording to that liberty which the Church hath
in matters of indifference, without esteeming'
the dignity of Saints by the number of festivi-
ties, as you do. And therefore we rather re-
tain the feasts of the purification and annunci-
ation of Mary, because they may be more
proper to Christ, in whose honour, and not in
the honour of his servants, we keep all such
solemnities and festivities.

Where you say, we cannot abide the
praises of the blessed Virgin Mary, it is a
lewd slander, for we do very well all&w all
praise that may be given to her, without dis-
honour of G.)d, and Christ her Son and Sa-
viour. And whereas you call to witness
the ancient writers, as though they ascribed
unto her such blasphemous praises as you do,
you abuse the reader greatly, for all in a man-
ner that you allege is counterfeit, and forged
by authors much later than those whom you
name. As that Homily of Athanasius, \vhere-
of I have spoken before, those liturgies
bearing the names of James, Basil, and Chry-
sostom, whose gross forgeries have been
long since discovered. To these add the
sermons gathered upon Augustin De Sanctis,
whereto if any credit be to be given, re-
member that in the 39th Sermon, he doubt-
eth of the assumption of Mary, which is an
ancient approved truth with you : yet there
it is said, that no Catholic story doth declare
it, and moreover, that the Catholic Church
doth not know it. And for a good proof
that Augustin is not author of these homilies,
he allegeth the testimony of Isidorus, who
hved about 200 years after Augustin. Yet
if it maintain any piece of Popery, it is au-
thentical with you, and either it must be Au-
gustin, or at least Fulgentius. But the al-
lepng of Isidorius provelh that it is neither
otboth. As for most holy and ancient Eu-
phrem, if we admit that special oration that
you cite under his name for authentical, yet
he must be understood as Cyrillus. That in
regard of the great honour that God vouch-
safed her, to have Christ born of her, those
praises are ascribed to her, not as a merito-
rious or principal efficient cause of our re-
dem lion, but as a holy vestal and instru-
mental cause of the conception and birth
of Christ, by whose only merit and worthi-
ness our redemption and salvation is per-
fected, as by a proper and principal only
meritorious efficient cause thereof. That
which Irenanis, Augustin, and other do write
of the concurring of both se.xcs to our sal-
vation, is not to make the blessed Virgin

Mary a meritorious, or proper efficient cause
of our salvation, as Eve was of our condem-
nation, but only to show, that as by a woman
sin entered into the world, through ijie sugges-
tion of the serpent, so by the seed oi a wo-
man the serpent's head is bruised, God using
the faith of Mary for the conception of Christ,
as the devil used the incredulity of Eve, to
die deception of Adam.

Concerning the tragedy of Gregory Na-
zianzen, whither you send us in the margin
it seemeth you make no great account of
that testimony, being yet in appearance of
words very rank for your purpose. But either
you know that it is falsely ascribed to that
ancient father, which was written by an au-
thor of much later time, or else you acknow- •
ledge, that in such poetical speeches is small
force to prove matters in controversy. In-
deed, as they that be learned in the Greek
tongue do observe, the author of that tra-
gedy neither in words, nor sentences cometh
near to the style of Gregory Nazianzen, nor
yet keepeth the law of the lambick verse,
which Gregory in that kind of poetry,
doth precisely observe. Moreover, he at-
fecteth some phrase, by imitation of Euri-
pides, which as it is not like that the grave fa-
ther Nazianzen would have done : so if he
had attempted the matter, he would have
better deserved it, than this writer doth. Fi-
nally, in this place he attributeth to the
Virgin Mary in his poetical vein, that which
you deny to be the meaning of such titles
and praises as are given unto her : and in
other parts of that poem, he hath many things
which I am sure you will not allow tor good
divinity. Among which let this example
suffice, that in one place he bringeth in the
same blessed Virgin, condemning herself of
greatest and most extreme folly. Finally,
your sophistical interpretation of the mean-
ing of the titles and terms given to the Virgin
Mary, cannot excuse him of blasphemy, any
more than the same pietences may e.xcuse
a man of treason, that giveth the proper
titles of a kingdom to a King's mother, under
colour that she is an intercessor for him' to
the King, and brought forth the person of
the King into the world. And yet some of
your prayers unto her, can be excused by ,
neither of both these shifts, as these : " Com-
mand thy son. By the authority of a mother
coimrumd thy son. Compel God to be mer-
ciful," and such other. See the notes upon
John 16, 3. Beside the honouring of Ma-
ry with the title of Qneen of Heaven, and
such like is condemned by Epiphanius for a
heresy. Har. 78, and 79. And there is no
cause, why such titles should be given her
in respect that she was the mother of Christ.
For as Augustin saith, De saiicta virg. cap. 3.
" She was more happy in that she conceived
the faith of Christ, than in conceiving the
Hesh of Christ. If then these titles be unmeet
for piety in respect that she received the faith
of Ciirist, which grace is common to all God's
children, then are they more unfit in respect
that she conceived the flesh of Christ.
To conclude tiicrcfore with the saying Oi"

ACTS.

14j

Epiplmnius, Heer. 78. " Wlieilier the holy !
virgin died and was buried, lier falling in
sleep is in honour, her death in chastity, and
her crown in virginity : or whether she were
slain, as it is written the sword shall pierce
thy soul, her glory is among l.he martyrs,
and her holy body 'in praise and commenda-
liotirt, by whom the lijiht arose into the
woiid : or whether she hath remained, for
it is not impossible for God to do all things
that lie will, for her end is known to no man :
we ought not to honour the Saints more than
IS convenient, but honour their Lord." Hter.
7'.). " She was indeed a virgin, and an ho-
nourable virgin, but not given to be wor-
shipped, but she herself worshipping him
that was born of her Hesh, and came from
heaven from the bosom ot his father. For
which of the Prophets hath commanded any
man to be worshipped, much less a woman ?
Therefore let Mary be in honour, let the Fa-
ther, the Son, and the Holy Ghost be wor-
shipped." Finally the Colliridian heretics
might excuse their idolatry, by such inter-
pretation as you make of their meaning, and
by as good reason might offer their cakes, as
you do your candles and other ofl'erings.

15. Peter practised no authority, but only a
primacy of order, as Chrysostom showeth
upon this text. " No\y consider this also,
how Peter doth all things by the common
sentence of the disciples, nothing by his own
authority, nothing by commandment." And
when Beza calleth him Anlistes, the chief
of the company, he meaneth in order, not in
authority, as though Peter were the Bishop,
and the rest of the Apostles only his chap-
lains at hand, or at commandment.

26. Inthe wordofGod, we read that lots are
directed by God only. Prov. IG, 33. But per-
haps you had respect to the toy of Thomas'
lots, when they added the direction of Saints.

Chapter 2.

1. Auguslin calleth the mysteries which
he gathered out of the numbers 40 and 50
sacraments. By which you may see, how
largely he useth the term. And that it is not
by and by a sacrament, as baptism and the
Lord's Supper are, which Augustin calleth by
the name of a sacrament or mystery gene-
rally.

4. Of confirmation here is no word. And
it cannot be proved by the text, that the fiery
tongues sat upon any more than the Apostles,
who were to be preachers of the Gospel
unto all nations. Although we read, that the
gift of tongues was granted to others also,
therefore it is no inconvenience to think,
that the whole number received that gift,
but the Aposde specially. Neither doth
Beza absolutely deny, that the Virgin Mary
■was present, but derideth the fond picture of
the Papists, in which she is painted in the
midst of the Apostles, as though she were
chief of their Collesfe.

14. The Pope wilhngly resigncth this part
of Peter's office, in preaching first, and com-
monly preachcth neither first nor last.

23. It is a most impudent slander, that
Luther or Calvin ever taught that God was
the autiior of the traitorous sin of Judas.
And it is a knot in a rush that you find, when
you charge Beza with false transl ition
where he rendereth the word providence.
For what signifieth providence, but foresee-
ing, and what is foreseeing in God, but fore-
knowledge ?

24. Christ suffered nothing in soul after
his death : but Augustin, in the place whiihrr
you send us, saith nothing at all to this pur-
pose.

27. The article of Christ's descending into
hell, is not grounded upon this texr, but upon
other places of Scripture. " Upon those
just," saiih , Augustin, " which were in the
bosom of Abraham, when he descended into
hell, i have not yet found, what benefit he
bestowed, from whom according to the
blessed presence of his Godhead, 1 see that he
never departed. As even in the same day in
which he died, he promised the thief, that
he would be with him in Paradise, when ho
was to descend to loose the sorrows of hell.
Ej>ht 99.

27 He suffered nothing in soul after his
death, but before his death, he suffered the
pains due for our sins.

27. All the Fathers do not affirm, that
Christ went into hell to deliver the Patriarchs
and just that were there. First, Ter. cont.
MarcionUh. 4, saith, "Hell is one thing, and
Abraham's bosom is another thing." Chry-
sostom saith, it was an holy Paradise. Ex.
Luc. 16. Horn, de diviniie. Augustin De ge-
Ttesi ad lifer, lib. 12, cap. 33, saith of Abraham,
" I see not how we can believe, that he was
in hell :" aiid cap. 34, "How much more
alter this life, that bosom of Abraham, may
be called a Paradise." Moreover, where you
call it a blasphemy of Calvin, to say that
Christ suffered the pains of hell on the
cross, you betray greater malice than wit
or learninj?. For what dishonour is it to our
Saviour Christ, to suffer that which was ne-
cessary for our redemption, namely, that
torment of hell, which we had deserved, and
which the justice of God required that he
should endure for our redemption. Or rather,
what is more to the honour of Christ, than
that he vouchsafed, to descend into hell for
us, and to abide that bitter pain, which we
had deserved to suffer eternally? And what
may rather be called hell, than the anguish
of aoul, which he suffered, when he being
God, yet conaplained that he was forsaken of
God ? Again, where you say that Calvin
should ten.ch that he did not otherwise de-
scend into hell, it is false : for he acknow-
ledgeih, that the virtue of his death, did over-
come hell, whicli in some sense, may be
cp.lled a descent into hell. Furthermore, if
descendinir into hell, be taken according to
the Hebrew phrase, for entering into the state
of the dead, that are departed this li.'"e : Cal-
vin also acknowledgetb, that in this sense
also, Christ descended mto hf-ll. Finally, if
Christ's descending into hell, as toit.c of iho

146

4CTS.

Jincioni Fathers did expound it, were nothing
but his burial, he contesseth tiiat also, though
it be not the true sense o^ that article. Yet
so doth Kuffirius expound it, and testify,
;hat this clause of the descending into hell,
in his time, was neither in the creed of the
Church of Rome, nor in the creed of the Ori-
ental Churches. Ruff.itisymh.

Now concerning the Hebrew words, after
which the Greek are used, they be not proper
for soul and hell, as you do more boldly than
wisely affirm. Beza opposeth not himself
against the Scriptures at all, nor against the
ancient fathers, neither doth translate falsely
of purpose, but truly, against purgatory, and
I Ambus palrum.

38. Amendment of life requireth of neces-
sity sorrow for sin, and departing from the
former sins, which they that are to be bap-
tized, do profess, which is that penance
whereof Augustin speaketh. Dejid. el oper.
cap. 11. Butep. 108, he showeth repentance
after baptism. " Men do also penance, if
after baptism they have so sinned that they
are worthy to be excommunicated, and af-
terward to be reconciled, as they do, which
in all Churches are properly called peni-
tents." Again he saith of another kind of
repentance, " For repentance is a daily pun-
ishment of good and humble faithful men :
in which we knock our breasts, and say, for-
give us our debts," &c. But of the sacrament
of penance he speaketh not a word.

42. It cannot be proved, that this was the
blessed Sacrament, and much less, that it was
ministered in one kind. Cup. 20.

44. This living in common was neither
anabaptistical community, nor papistical
monkery. But such as ought always to be
among all Christians. That no man account
that to be his own, which the necessity of his
brother requireth, to be bestowed on him.
For that the Christians then had property in
their goods, and might so hold it, it is mani-
fest by the words of" Peter to Ananias, Cap.
1, 4. Chrysostom saith, the Christians were
then so affected, as the people were in his
time, when God shook the city with an earth-
quake, where there was no community, but in
charitable affection. They that lived in Mo-
nasteries, in Augustin's time, were both in
religion, and conversation, far diflering from
Popish monks and nuns, who labour not with
their hands, as those did, but live idly, of the
sweat of other men's brows, and devour that
which should relieve them that be in neces-
sity. Against which sect budding up in his
time, Augustin wrote his book De opere Mo-
yutchorum. But of the true solitary persons,
lie writeih De tnnrib. Ecd. Cath. lib. 1, cap. 31,
such saith Erasmus, as I would were now in
the world, signifying that the Popish cloisters
are nothing liKe ihein. Cccsarms Arelut. Ham. i
20, horn. 2.5. j

47. No Papist is able to prove, that there
was any visible Church for five or six hundred I
years after Christ, that maintained all the '
chief points of Popery.

Chapi-ek 3.

1. This was the time of the evening sa-
crifice, when the religious Jews resorted to
the Temple to pray : But for Popish canoni-
cal hours which are their morning service,
it maketh nothing at all.

6, 12. These notes do one of them fight
against the other : for in the former you
say this power was in Peter properly, in the
latter you say, the Apostles in such works,
do it not by any proper power in them,
You ( avil against that we say : this was a
miracle done by Christ by the hands of the
Apostles, as though they had no more to do
than a dead instrument. But who is so sim-
ple, or rather senseless, to think that the
Apostles wrought miracles as dead instru-
ments? when Christ himself saith, it is not
you that speak, but the spirit of your Father,
which is in you. Matt. 10. 20. Doth he mean
that the Holy Ghost speaketh in them as
in dead instruments ? or rather is the author
and suggestor of that wisdom, according to
which they make answer. So when the
Scripture saith, that God " only doth work
great miracles," Psalm 136. 4. We must
still acknowledge God to be the author, and
man to be the instrument of all wondrous
works, that God worketh by their hands : and
so the Apostles confess themselves.

16. This faith might be the man's faith in
Christ, whom he heard them name : or the
faith of miracles in the Apostles, apprehend-
ing only the power of Christ, by which this
man was healed. Which although in the
Apostles it was joined with the whole belief
of Christian Religion, yet in some it was
without that belief, which wrought no less
miracles in the name of Christ than this.
Matt. 7. 22.

21. Gregory Nazianzen was such an here-
tic, which so citeth this place in Greek, as it
cannot otherwise be understood, but that
Christ must be contained in heaven, and how-
soever it be translated, this sense must needs
be concluded out of the words. For if heaven
must contain Christ, Christ must be contained
of heaven, or as you translate it, heaven
must receive Christ, er":o Christ must be re-
ceived of heaven. And if this presence in the
sacrament draw him not from heaven, then is
his presence in the sacrament not corporal.

Chapter 4.

19. The confirmation of the Apostles was
nothing like a Popish confirmation which they
that receive are never the better for it. True
Catholic Christians, if they he forbidden
by enemies of the Church, ought to answer
as the Apostles did. But Papists that be coun-
terfeit Catholics, if they do not obey the
Christian magistrates, or governors of the
Church, are justly punished.

28. The malice of the Jews was of tha
devil, and of themselves: but God didnotorily
permit, but also use their malice most holily
and justly, to bring his purpose to effect.

37. The rest also brought the price, and laid

ACTS.

It at the Apostles feet, but of kissing their
holy feet, is here no mention. And although
Mary kissed the feet of Christ, it is no
warrant for the Pope to ofier his feet to
be kissed even of Kings and Emperors.
When Cornelius fell down at Peter's feet,
Peter would not suffer him. Ads 10. 13. The
people of the East country, were lull of
ceremonial reverence, in tailing down, kiss-
ing, and such other external rites of huniili- j
ation, and the rather to Epiphianus, because
he was an adversary to heretics, and opposed ]
himself ao:ainst the proud Bishop of .lerusa- j
lem, which favoured some heresies. But the
duty of all men is evil gathered of that im-
moderate zeal of the people, which Epipha-
nius hinsself did not allow. For he was forced
by the throng to suffer such things, and did
not willingly of purpose stay in one place, to
receive such honour of the people, as the en-
vious Bishop of .Terusalem did falsely object
unto him, as it follovveth immediately in Hie-
rom. But if such kissing of feet be com-
mendable, how Cometh it to pass, that the
Pope only hath holy feet to be kissed, and not
other Bishops and Clergymen as well as he ?

Chapter 5.

2. Augustin is cited out of new found ser-
nion.s, which yet have not obtained credit
of Antiquity. The text is plain, for what
sin they were punished. Neither can it be
proved that they promised the whole, but
that they affirmed they brought the whole,
when they withdrew part. Sacrilege is con-
demned by many other places of .Scripture,
although it be not by this. And if it be also
by this, as some fathers of better credit than
you cite do suppose, yet the principal cause
is manifested by the words of the Apostles, to
be lying and hypocrisy. Now what heretics
they be, that teach man to commit sacrilege,
you must name more particularly. The popish
clergy in Henry the eighth's time, consented
to the suppressing of monasteries : and some
Papists at this day without conscience of sa-
crilege, do enjoy their lands, and dwell in
their houses, peradventure you mean them.
If you mean us, as we do utterly detest sacri-
lege, so we think ii not only lawful, but ne-
cessary, to put down idolatry, and to apply to
good and godly purposes, things dedicated to
maintain false worship, superstition and ido-
latry. He.iych. lib. 2. cap. 10. in Livit.

3. Every thing that Peter said or did, with
you argueih his Popedom : but either you
must brino; better arguments, or else children
will laugh you to scorn. The punishment
laid upon these hypocrites, was greater than
excommunication, the end whereof is intend-
ed to be the repentance and amendment of the
excommunicat, which was not in this case.
Hesych. lib. 2. cap. 10. Livit. Neither doth
Augustiii judge, as you say, that it was ex-
communication, but saith, that Paul in deli-
vering the incestuous Corinthian to Satan,
sought by destruction of the flesh, to provide
for^is spiritual salvation, "that either by
some.piuushment, or corporal death; as Ana-

nias and his wife fell down at the Apostle
Peter's feet : or else by repentance, for he
was delivered to Satan, that he might slay in
himself the wicked concupiscence of the
flesh." These words, as all men may see,
)iiove not that Ananias and his wife were ex-
(■<iiiii)iiinir;ii('il, i)in that Peter of charitable
:illi ;iioii u-cil ihissevcrity, wishing, if it were
Cuui'.s will, the salvation of their souls. That
the exconnnunication of Paul, 1 Cor. 5, had
the corporal vexation of Satan incident unto
it, cannot be proved by the text. For every
one tliat is cast out of the Church of Christ,
is delivered into the power of Satan, although
he suffer no bodily vexation by Satan.

4. They that have as great power to keep
their vow of virginity advisedly made, as
Ananias had to deliver the whole price of his
land, sin damnably if they break it. But if
they have rashly vowed that, which they are
not able to perforin, they have sinned in mak-
ing such an unadvised vow, but it were better
for them to marry, than to live incontinently
out of marriage. Hier. ad De. ad Epip. Har. 01 .

4. Not every one that taketh from the
Church, or that lieih to God's ministers, sin-
iirtii :it;ain<t the holy Ghost, as these did,
alilii iiLiii he sin against God. For the Holy
Ghost is not in all God's ministers, to know
things done in secret, as he was in the Apos-
tles, and therefore they tempted the Holy
Ghost, whom they knew to be in the Apostles
after a miraculous manner.

10. The text saith, they were punished so
severely, for lying to the Holy Ghost in de-
frauding of the price, and tempting the spirit
of God.

11. The fear of God fell upon the whole
Church, and unfeigned reverence towards
God's Ministers : whom they feared not as
tyrants, but loved as fathers. " A father and
a Bishop ought to be loved, not to be feared."
Hiernm. Ep. 62. ad Theophilum.

15. God wrought greatly by Peter's mini-
stry, that he cured even those that came un-
der his shadow, but this proveth not the Pope-
dom of Peter, and much less that Peter
worketh still miracles from heaven: as that
counterfeit Augustin doth seem to insinuate,
who lived long after Isidorus, that was 200
years after Augustin, as it is manifest by ci-
ting his saying, as an ancient author. <^er. 3.
de sand.

39. When you see the end of that doctrine
which Luther preached against you, then
boast of the victory of the Popish Church.
We see the fall of Babylon daily more and
more : and the madness of them that seek to
uphold her, made daily more and more mani-
fest. But especially we know out of the
holy Scriptures, that the Popish rabble is
the Synagogue of Satan and kingdom of Anti-
christ, and that the doctrine which we teach,
is the faith of Christ.

Chapter 6.
3. The ministry, whereunto the Deacons
were assigned was an holy ministry, and the
tables whereunto they were appointed to

148

ACTS.

serve, were holy tables, neidier was their
ofiice exercised in profane things. For the
Apostles, although they distinguish the
preachuig of tlie word from serving tables,
yet do they not thereby condemn that service
of tables which they themselves did exercise
before, of profaneness. For the provision
for the poor members of Christ, is a holy
service, {ind no profane thing. Paul ap-
pointeth the collection for the poor, to be on
the Lord's day, which he would not have
done if it were a profane matter, 1 Cor. 16.
1. 2. And yet it is not denied, but their mi-
nistry was used also, to other holy purposes,
as teaching, baptizing, and assisting the Apos-
tles and other principal pastors in tlieir spirit-
ual charge aJid ministry. But that liiey were
occupied about the Altar, as the popish Dea-
cons are, or had any office like unto theirs,
neither any of the places which you quote or
cite doih show, nor any testimony of anti-
quity doth show. The Epistles of Ignatius and
Folycarp, that now go under their names,
though they have nothuig for ihe Popish Dea-
conship, yetarp they not authentic, but gather-
ed out oi the Apocryphal consiiiutions ot that
counterfeit Clemens. Dionj'sius, though not
of that antiquity which is pretended, yet doth
not he name the Deacons, in the place by you
quoted, which bring forth the bread and the
cup, for the ministration of the Sacrament,
but certain principal ministers. Although it
is no inconvenience to withstand the Dea-
con?, seeing it is certain by Justinius, that
they were used for the di.=tribution of the
Lord's Supper. Finally, we acknowledge
that the Deacon's office is holy, according to
the testimony of most ancient Fathers, and
therefore it is not that profane and ridiculous
order of Popish Deaconry.

Chapter 7.
16. The bodies of the Patriarchs were not
translated to be made idols, as the manner is
in Popish translations, but to testify to the
posterity, their faith in the promise of God,
whereby tliey looked for the spiritual pos-
session of the land, althous^ii they died in
banishment. Such causes favour not Popish
superstition. Chrysostom saith, that .Joseph
caused his bones' to be removed, "lest the
Egyptians should abuse his body, to occasion
of impiety." In Gen. Horn. 67. Augustin
though not altogether free from error, in that
book De cura, yet of burial and all things
thereto bflongin<r, he saith, "They be ratber
the comfort of the living:, not the help of the
dead." De cura, cap. 2.

33. The ground was holy by the presence
of God in his minister the Angel, according to
his pleasure : but that holiness continued not
after the departure of the Angel. So nil places
were holy, which it pleased our Saviour
Christ to sanctify with his presence, hut not
all places <jr persons which he touched, for
then Judns and the soldiers that crucified
Chri.st, sliould have been exrcediiiKly holy.

The persnnnl presence of Christ in the sa'crn-
meni, must first he proved before anysanctifi-
cationof pliicPHi!i that respect can be crinclu-

ded. And then it must also be proved how far
he will have his holiness to proceed. For that
presence in the mouths and stomachs of the
wicked, doth not sanctify them by your own
doctrine, nor I think in the belly of a mouse
or other beast that happeneth to eat your con-
secrated host. To reverence any place in
respect of God's presence, where he hath
appointed the same, is no superstition, but to
esteem the land of Jewry to be holy, because
Christ hath sometime trodden upon it, from
whence he hath withdrawn his presence, is
gross superstition. Hierom in the places noted,
ascribeth no holiness to the ground, but in
respect of the lively remembrance, that men
may have by sight of those places, in which
Christ was conversant, and wherein he
wrought his miracles, otherwise, "It is no
commendation," saith Hierom, " to have been
at Jerusalem, but to have lived well at Jeru-
salem." There is asready a way to the court
of heaven from England as from Jerusalem.
Ep. 13. ad Patdiniim.

35. Christ is our only Redeemer from spirit-
ual bondage, who only paid the price for us. ^
Moses was a minister of their bodily deliver- '
ance from Egypt. But neither Moses nor any
Saint, can be inferior mediators and advocates
unto God for us, e.xcept they can also be infe-
rior Christs and Saviours. For there is but
one Mediator Jesus Christ, who is our advo-
cate with the Father, 1 Tim. 2. 5. 1 Johf. 2. L
Saviour, Redeemer, Mediator, and Advocate,
be the proper offices of Christ, and therefore
are not communicated to his servants.

48. This argument as lightly as you esteem
it, bcareth hard against your fantasy of con-
comitance, seeing by your corporal being of
Christ in the sacrament, you draw the pre-
sence of his Godhead to the saipe place where
the sacrament is, not as God is in all places,
filling them v>-ith his majesty, but as the ful-
ness of the Godhead dwelleth in Christ by
union of person. For although the godhead
dwelleth in the body of Christ, as in a temple
not made with hands, yet he dwelled not in
the temple of Jerusalem, when Christ was
present in it, nor in any other house or place
into which his body came. For it is one thing
to say, the Godhead filleth all places, another
thing to say he dwelleth here or there. For

public prayer, places appointed are most con-
venient, yet all places are consecrated unto
God for prayer. 1 Tim. 2. 8. and Churches
are not more convenient for public prayers,
in respect of their holiness, but for order and
comeliness sake.

58. Such narrations we may read good store
in the kircnda aurea, Sermnncs dinripuU, the
festival, and such other Popish books, stuffed
with fables and babbles, like to to the counter-
feit Augustin, the author of these sermons.
There was too much counterfeit stufT printed
before under the name of Augustin. You
needed not to have added more from Pari.",
but that you hate the truth, and delight in
lies, fables, and forgeries.

60. Those homilies that are printed under
the name of F]usebius Emissenus, were never
written by that ancient Bishop of Emesa, but

ACTS.

149

by a man of later time, and a Frenclmian born,
as is manifest, Hojn. dc sancla Blandina, and
other places of those homilies. And yet the
author of that homily nieanetli none other
worshippers, nor any oilier worship, than he
describeth in the beginning thereof, namely
such as (lid celebrate the praises of the Mar-
tyrs to the glory of God, and to stir up men to
the imitation of tlieiii. It i'clloweth not that
we must pray to the Saints.

Chapter 8.
2. It v,-as an oflice ot Chiistiaii charity, to bury
the i)ody ut Stephen ; what miracles were af-
terward w loiiiilit at the finding of his body,
and at the memories of him, tlic Scriptures
telleth not. Angustin reporteth much : yet
doth he condemn "worshippers of sepulchres
and pictures." Demor. eccl. cath. lib. 1. cap. 34,
and testifieth, that some idle monks in his
time, carried about the relics of martyrs,
which might be counterfeit, and not relics of
martyrs. Be opere Monuch. cup. 28.

14. This sending of Peter, is a good argu-
ment to prove that Peter was not their supe-
rior, as Christ's vicar. For then he niight
have sent any of them, or gone of his own
accord without sending. Peter was therefore
inferior to the rest, and under the authority
of the whole college of Apostles, though he
were equal to every one, and in primacy of
order, nrst of all. Whereas if Peter had
been superior as Christ's vicar, they could no
more have sent Peter than they could have
sent Christ himself. That the word of send-
ing is not always exactly used in the Scrip-
tures, you have no example to bring, but of
the sending of the Son and the Holy Ghost.
Whereas all men of mean judgment know,
that the mystery of the holy 'i rinity being in-
effable, the words are almost all borrosved,
that are used to show the distinct working
and effects of the persons thereof. But here,
in proper phrase of speaking, the Apostles
sent Peter and .Tohn : Peter and John there-
fore were subject to the Apostles. But you add,
that the word of sending, " is not always so ta-
ken in the common use of the world, seeing the
inferior or equal, may entreat his friend to do
his business for Trim." I grant that to be true,
but the inferior or equal that hath entreated
his friend, cannot truly say, he hath sent his
superior or equal. Neither can a corporation,
that is under a sovereign head, sucii as you
would have Peter to be, send their head, or
choose him to be their foot, to go for them.
Neither can the citizens send their mayor,
which is the Prince's lieutenant, more than
they can send the Prince himself. He may
go indeed by his own consent or desire, but
he cannot be sent, except he yield unto the
authority of the senders. Lastly, you say,
belike, for the uttermost refuse, that the col-
lege of the Apostles, comprising Peter, was
greater than Peter their head alone. This
granted, Peter's he^adship was not the sove-
reign authority of Christ, neither was Peter
head of the Apostles, as Christ's vicar. For
<he ^vholp Church, comprising Chri.=t. the

head thereof, is not of greater authority than
Christ himself. Neither may Christ be sent
by authority of the whole Church. No more
niight Peter have been seen by authority of
the whole college, if he had had the whole
authority and government over the Apostles,
as Christ had, and always hath. Neither is
this place used only of Protestants, as you
say, but also of some Papists, to prove that
the Pope ought to be subject to the general
council, representing the whole Church. Epist.
Syn. Con. Basil, ad innecfiuam snb nomine Eu-
genij PapcB, cont. .tyn. Basil.

17. Here you will enforce a sacrament of
confirmation with oil, which neither in this
place, nor in any other place of the Scripture,
hath either word of institution, or outward
element of Christ's appointment, which two
things must needs concur in any sacrament.
The Apostles here prayed, that the Samari-
tans, for further confirmation of their faith,
might receive the visible miraculous graces
of the Holy Ghost, as the gifts of tongues, of
prophecy, of healing, and such like : out of
which it is impossible to conclude any ordi-
nary or perpetual confirmation of all that an
baptized, and that with oil, whereof there \3
no mention in all the Scriptures that it wfs
either appointed or used for such purpose.
Now that you are forsaken of the word oi
God, let us see what testimony you gatler
out of men. First you bring Beda, who li'ed
700 years after Christ, and speaketh of the
ceremony of anointing with oil by the Bishop,
as it was used in his time. Yet doth he not
call it a sacrament, nor say that the Apostles
used that ceremony, but that it belonged to
them to give the Holy Ghost and not to Phi-
lip, as in his time bishops used to anoint with
oil, and not the Priests, by which unction they
were persuaded the Holy Ghost was given.
Notwithstanding you are bold to conclude,
that this imposition of hands with prayers,
was the ministration of confirmation : wnich
with all the logic you have, you can never
conclude out of the te.xt, nor out of Bede's
words : although they be more than can be
proved out of the Scriptures. But you are vet
more bold to affirm, for you may say what
you will without proof, that " the prayers here
specified, were no doubt the very sarr.e that
the popish Church useth to that purpose."
The te.xt is plain what these yirayers were,
that they might receive the Holy Ghost,
which Oecumenius out of the consentof all
the Greek fathers doth expound, " the 3ower
of working miracles," Acts cap. 10. The
words that your popish bishops use ii their
confirmation with oil, are, " I mark the3 with
the sign of the holy cross, and confirn thee
with the chrism of salvation, in the nsme of
the Father, the Son, and the Holy 3host.
Peace be to thee." What affinity havj these
words with the prayers of (he Apostle? ? But
if Beda be too young, Cyprian is an mcient
writer, who belike is a patron of popish con-
firmation with the chrism of salvatioi. But
that you confers is left out both by th- Rvaiv
■iclisf. and b\ Cvr.rian.

ACTS.

Cyprian indeed showeth, that those that
were baptized in the Church were offered to
the governors of the Church, and by their
prayer and imposition of hands, obtained the
Holy Ghost, and were signed or consununated
with the sign of the cross : we see here pray-
er and imposition of hands, according to the
example of the Apostles to obtain the Holy
Ghost, but we lack still yet the chiefest mat-
ter to make up a sacrament, the chrism of
salvation. To supply that want, you say
many "things were done and said in the ad-
ministration of this and other sacraments in-
stituted by Christ, which are not particularly
written by the evangelists, or in any other
scripture." To admit that all things done
and said, be not particularly expressed in the
scriptures, shall we therefore admit for sa-
craments such things as have neither their in-
stitution, nor the word, nor the element set
forth in the scriptures ? Some circumstances
not material are omitted, but the chrism of
salvation, if it had been of Christ's institution,
,and the Apostles' practice, should never have
been wholly omitted being a matter of so
^[reat importance, as the very name you give
into it doth pretend.

But all antiquity, you say, and most general
practice of the Church, do evidently prove,
that this sacrament was instituted by Christ,
aril yet not written of in the Scriptures. To
omit that the testimony of all the world, with-
out the testimony of the Holy Ghost, is too
■weak a ground for us to build our faith upon.
It is utterly false that you say ; for neither
doth all antiquity testify of it, neither was it
ever generally practised of the Church as a
sacrament. For in the Greek Church, this
confirmation was never received to this day.

But to examine your witnesses of antiquity
severally. First, Uionysius is not of such an-
tiquity as you pretend, for if he had been, his
writings coukl not have been unknown to
Eusebius, Hierom, and Gennaduis, who con-
tinued the catalogue of principal writers of
the Cimrch for five hundred years after
Christ But we must take him in such order
as you offer him. This Dionysius speaketh
of an unction used to them that were baptized,
after which they were admitted to the Eucha-
rist: as he doth of many other ceremonies of
unction, not used in the Popish Church, all
which yet he comprehendeth under the sa-
crament or mystery of unction.

TortuUian ppeaketh also of the ceremony
of un:tion, which was used in baptism, to sig-
nify tliat the baptized was consecrated as a
chann;)ion of Christ, to fight atrainst the devil,
the world, and the flesh, which in baptism he
hath •«>nounced and defied. Which he dc-
«lareti plainly in his book Be hapti.imo, say-
ing : ♦ Ab soon as we came out of the laver,
we ars anointed with the blessed unction, of
an andent discipline, by which they were wont
to be jnointed with the oil out ol the horn in
the Drii.'fthood : whereof Aaron was anoint-
ed by Moses : whereof Christ is called a
ChriHir^te, which is unction," &.c. Dehinc,
■" Afienvurd the hand is laid on, by blessing.

calling upon and inviting the Holy Ghost,"
&c. All which declare, and the whole dis-
course of the book, that he speaketh of cere-
monies used about baptism, not of the Popish
sacrament of confirmation. Also, that unc-
tion was a ceremony distinct from imposition
of hands. The same thing also doth Cyprian
teach, ep. 70, saying, " He that is baptized
must needs be anointed, that having received
the chrism, that is unction, he may be anoint-
ed of God, and have in him the grace of
Christ. And afterward he speaketh of pray-
er for him that is baptized, to receive the
Holy Ghost with imposition of hands. Like-
wise ep. 72, where he calleth not unction, but
that which is represented by irnposition of
hand, a sacrament. For in the epistle he cer-
tifieth Stephanus B. Rome, that they have
concluded in Africa, that they which come
from heretics, must be baptized. " Because
it is little worth to them to lay the hand upon
them, that they may receive the Holy Ghost,
except they receive also the baptism of the
Church. For then at the length they may be
sanctified perfectly, and be the sons of God,
if they be born of both the sacraments, seeing
it is written, except a man be born of water
and of the Spirit, he cannot enter into the
kingdom of God." You see plainly, he
speaketh of the spiritual birth of water and
the Spirit, which is testified in baptism, where-
of the element of water and the laying on of
hands, were signs, not of a several sacra-
ment of unction. The decretal epistles of
Melchiades, as all the rest of that rabble, is a
mere counterfeit, in which the author doth
not only in barbarous Latin tell the difference
of this Popsih sacrament from baptism, but
also showeth how much more worthy it is
than baptism. August, cont. lit. Pet. lib. 2. cap.
104, saith, " that Petilian the heretic, in the
spiritual ointment spoken of by Psalm 132,
will interpret the sacrament of chrisin,
which truly in the kind of visible signs is
holy as baptism itself, but it may be in the
worst men, in them that spend their life in
the works of the flesh, and shall not possess
the kingdom of heaven ; and therefore per-
tain neither to the beard of Aaron, nor to the
edge of his garment," &c. How largely
Augustin useth the name of sacrament, 1
have elsewhere declared. Mall. 1. sect. 2. al-
though in this place he showeth rather how
it was accounted among the Donatists than
among the Catholics. For the Donatists ac-
counted all them to be holy brethren, that
were baptized and anointed among them :
whereby also it appeareth, that this unction
was a ceremony pertaining to baptism. For
of imposition of hands to receive the Holy
Ghost, he showeth that it was only a prayer;
and therefore might be repeated, whereas
baptism, that is a sacrament, ministered even
by heretics, may not be repeated. Imposi-
tion of hands, is not as baptism, that cannot
be repeated. For what is imposition of
hands, but prayer over a man ? Wherefore
you do fondly, and contrary to the testimony
of antiquity, to join these two ceremonies of

unction and imposition of hands unto one sa- .
crament. Cyril Mystagog, 3, speaketh of
unction immediately after baptism, in the ■
foreliead, ears, and breast, without which he
denieth that men were worthy to be called |
Christians, or their regeneration perlect :
therefore as he attributeth too much to that
ceremony, so he showeth it was differing
from the Popish sacrament of confirmation,
Ambrose, lib. 3. cap. 'Z. JJe Sacrame/tt, hath
never a word either of chrism, or of imposi-
tion of hands, but only of prayer for the seven-
fold grace of the Holy Ghost, to be poured
upon the baptized ; and no more he hath De
lis qui niyst. init. cap. 7, only he putteth the
baptized in mind, that they have received the
divers gifts of the Holy Ghost. But cap. 6,
he maketh mention of unction, the ceremony i
used at baptism. The epistle of Leo doth j
also plainly distinguish the ceremony of im- ]
position of hands Irom unction, saying, " that j
one is by imposition of hands upon the faith-
ful to be baptized, or that are converted from |
heresy, to deliver the Holy Ghost." Of the
other he addeth, "to make chrism, and with
chrism to anoint the foreheads of them that
are baptized ;" wliicli thing with many other,
he maketh unlawful for Chorepiscopi, which
he saith were but priests, yet doth he not call
either the one ceremony or the other a sacra-
ment, as baptism and the Lord's Supper are
sacraments. The council of Laodicea willeth
them that are baptized, to be anointed with
chrism ; the council of Carthage forbiddeth
the priest to make that chrism. The Aurifi-
can council speaketh expressly of that anoint-
ing which was done by every one that was
baptized, and is not to be repeated, therefore
cannot speak of the Popish sacrament, which
is given only by the bishop, after baptism.
The words are these : " None of the minis-
ters that hath received the office of baptizing,
ought to go abroad any whither without
chrism, because it is agreed amongst us
that chrism be occupied but once in baptism.
But concerning him which in baptism, by any
necessity hath not been anointed, the priest
shall be admonished thereof in the confirma-
tion. For among us the blessing of the
chrism is but one, we say not this in preju-
dice of any, but that the anointing may be
counted necessary. " But contrary to this
canon, the Papists hold, that the child must
be twice anointed, in baptism and in confir-
mation. Now for the author of this ceremo-
ny, for sacrament we find none, you allege
Dionysius and Basil, referring it to tradition
of the Apostles. Whereunto if we must give
credit, we must acknowledge many of the
Apostolic traditions to be abolished, as it is ;
certain of many ceremonies described by that
Dionysius, by Tertullian and Basil. Where-
fore either we must say it was not ordained
of the Apostles, or else it was ordained as a
removeable ceremony, as other ceremonies
likewise fathered upon the Apostles, are long
since worn out of use. The constitutions of
Clement be mere forgeries, full of manifest i
lies, as I have showed elsewhere. The de- 1

15J

cretal episllea of Fabian, be even as good
stufi' as the rest of that sort. But you do
falsely aflirm, that the author of the treatise
"Do unction Chrismatis apud Cyprianum,
doili say that Christ did instruct his Apostles
at that time of the institution of the sacra-
ment, to consecrate this chrism. For he
saith not so, nor any thing to that efl'ect :
though he extol the ceremony of making this
chrism, greatly. And if it must be made of
balsam, as he and your canon law also saith,
you have long deceived the common people
with a wrong confection, like false apotheca-
ries, for true balsam is u precious ointment,
verily hardly or not at all to be gotten in
these parts. As for imposition of hands with
prayer, which was the old and pure ce-
remony of confirmation, we do not speak
against it.

To conclude, you say none but known he-
retics did ever deny or contemn this confir-
mation or holy chrism. But as yet you have
not proved any such sacrament, acknow-
ledged by the ancient Catholics, though of old
time, there was a ceremony of anointingr
which was omitted in Novatius, because he
was baptized in his bed being very sick, and
like to die. Whereupon also his followers
neglected that ceremony also, as might seem
by Theodoret.

Yet doth not Cornelius say, that he fell into
heresy, because he had not received the Holy
Ghost, by consignation of a bishop, but only
showeth what manner a man he was, and how
that being baptized in his bed, after he reco-
vered, he regarded not the rest of the cere-
monies, of which he should have been par-
taker, according to the rule of the church,
not so much as to be sealed or confirmed bv
the bishop, which having not obtained, saitn
he, how could he obtain the Holy Ghost ?
By these words, it is not proved, that unction
was the ceremony of confirmation, but rather
one of the ceremonies of baptism, that were
omitted, because he was at the point of death.
It was against the discipline of the Church,
that such should be admitted into the ministry
as received baptism upon such necessity.
And the bishop was fain to entreat the clergy
and people for him, that he might neverthe-
less be ordained. That which Optatus writeth
of the Donatists, was not a special outrage
against the holy oil, "but generally against
any thing that belonged to the Catholics.
For the Donatists also liad their holy oil, and
did attribute more unto it than the Catholics
did to their unction, as is showed before out
of Augustin, co7it. lil. Petit, lib. 2. cap. 101.

Where you complain of the savage disorder
of the Caivinists, in contemning your Popish
ceremonies, we might make answer of your
devilish disorder, in burning and defacing the
holy scriptures, yea the bodies of all them
that profess the Gospel of Christ. But of all
savage parts, that ever were practised since
the creation of the world, all circumstances
considered, there is none comparable to the
Bartholemew Fair of the French Papists afi
Paris, and other places in France.

152

ACTS.

17. The ancient ceremony of imposiiion to this purpose, endured no longer than the
of hands, which is nothing else, as Augustin; miraculous gifts, as the unction with oil to
saith, "but prayer over a man," to be i recover bodily health, named by James. But
strengthened and confirmed by the Holy ' there is another kind of imposition of hands,
Ghost, or to receive increase of the gifts of I mentioned, Heb, 6. 2. whereof there rnay be
the Holy Ghost, as Ambrose saith, we do not j a perpetual use in the Church, which is the
in anywise mislike, but use it ourselves, i same, which Augustin calleth, "nothing else,
Neither do we charge the Papists, for dimi- { but prayer over a man," and whereof he
nishing the force of Baptism, in saying that i speakpth, Tract. 6. in Ep. I John. J^ut where
men may receive the gifts of the Holy Ghost | you say, we may deny the force of excommu-

by faithtul prayers with imposition of hands
but for making their unction a Sacrament,
whereof, neither the word nor the element is
of Christ's institution: and for affirming Bap-
tism to be unperfect without it, for it is to be
iised say they, " that they may be found per-
fect Christians," De Con. dkt. f). cap. omnes.
Again, " And that he shall never be a Chris-
tian, which is not anointed with chrism in
the Bishop's confirmation." DeConaecral.dist.
b.cap. Ut. Jeiuni. And in that counterfeit
epistle of Melchiades, "Confirmation per-
taineth to the perfection ofbapiism :" Where-
of it is inferred that Baptism is imperfect with-
out confirmation. Thirdly, we charge them.

nication, because corporal punishment, which
was annexed unto it in the Primitive Church
ceaseth, it is utterly false. For we have a
plain commandment for the use of excommu-
nication. Matt. 18, without any mention of
corporal punishment, which was not always
joined with excommunication in the Primi-
tive Church, albeit it might be sometimes.
Your other slander, that we mean to take
away all Christian religion, because it hath
not the like operation of miracles, as in the
beginning, because it is without colour, I
omit as rj^worthy of any answer, only be-
wraying the intolerable malice of your lying
spirit. 'Let God be judge in this case be-

because they say that this their sacrament is | tvvixt you and us. Last of all, you charge some
"T'.Tl.n ,„„„, 1 ...;.i, „,.... , „„ „*•.,_*„ 1 „ „en e. »;„„ *i,«

'To be reverenced with greater reverence
than Baptism," because it can be ministered
by none but by a Bishop. De Consecrat. Dist.
5. cap. 1. De his vera. To these matters of
charge, taken out of your Canon Law, you
answer nothing, but cavil of the gifts of the
Holy Ghost obtained by prayer and imposition
of hands of the Apostles, which we deny not,
impudently accusing us of great perversity,
and corruption of the plain sense of the Scrip-
tures in this point: First, because "some of
us do affirm the Holy Ghost to be none other
but the gift of wisdom in the Apostles, and a
lew others for government." But this is a
slander, for none of us doth so affirm. Further,
you charge some of us, to affirm that it was
no internal grace, but only the gift of divers
languages. But this also is a slander; for
we neither deny the internal grace, in all, nor
restrain the outward grace only to the gift of
tongues. But we affirm, that the Holy Ghost,
in this place, is taken principally for the visi-
ble graces of the Holy Spirit, as is manifest
by that saying : The Holy Ghost was not yet
come upon any one of them. "What," saith
Oecumenius "did not they that were baptized
by Philip, receive the Holy Ghost ? Yes they
received the Holy Ghost unto the remission

of us, to make nomoreofConfirmation, orthe
Apostle's fact, but as for a doctrine, instruction,
or exhortation, to continue in the faith recei-
ved. But this is also false. For we acknow-
ledge imposition of hands with prayer, that
they which were so taught, instructed, and
exHorted, might receive strength of God's
Spirit so to continue. And yet all gain,
where you say, there are among us, \yhich
put the baptized coming to years of discre-
tion, to iheir own choice, whether they will
continue Cfiristians or no ; it is false, as the
rest. For when they are required to make
confession themselves, of that faith which
other men possessed in their name at their
baptism, they are not put to their choice, but
put in mind, that they must perform thein-
selves, that by others was promised in their
name. Finally that which the Scripture tell-
eth us of prayer, imposition of hands, of the
Holy Ghost, of grace and virtue from above,
we acknowledge as well as instruction : but
oil and balm, and the rest of the Popish doc-
trine, of this counterfeit Sacrament, because
it is not found in the holy Scriptures, we re-
nounce it.

22. This place of Augustin, hath been suf-
ficiently answered before : he speakelh not

of sins, but they received him not to the work- j of satisfaction to God's justice, but of oiU
ing ot niiracles." Again, Simon Magus i ward signs of inward repentance. And if by
saw that by imposition of hands the Holy your term of doing penance, you meant no
Ghost was given, but he could not see the in- more than Ancrustin. or vour vulvar intcrpre-
ternal grace, therefore it was the grace of ter doth by o^^ere pccmtentlam, it were all one
working miracles, us of tongues, hcalins, pro- w-ith repentance: for so doth he sometimes
phesying. casting out of devils, and suchlike:! translate the word, that you cannot say, do
and this was virtue from above, in some also penance, but be penitent. Mark 1. 15. Some-
that were void of internal grace. Matt. 7. 22. 1 times vou are enforced to translate the word
.10 saith Oecumenius, " We may understand /"ffHiVt-nn'o, repentance, Act.< 5. 31. Ads II.
that HI the giving of the Holy Ghost, there 18. 2 Tim. 2. 2.'i. Therefore if this your trans
was some wonderful thing that was sensible, lation be true, wiiy do you not always use it ?
tor otherwise Simon would not have made but instead of repentance, give us penance.
• J '■"'l"^'"' ';^''<;P.' he ''nd seen it." Wc say \ 22. For great sins, great sorrow and most
inaeeil, thai this kind of imposition of hands ! hearty repentance is requisite. And men

aiust pray without doubling, tor all things
that God hath promised, fames' 1. 6. Neither
is Simon willed to pray with doubting, but
Peter seeing him to be still in the bitterness
ot gall, doubtelh whether he will truly re-
pent, and sincerely pray to God for remission
of sins. Oecunienius saith, "For Peter fgre-
saw that he was not to be converted to re-
pentance, therefore he saith, if perhaps it
may be remitted." Otherwise, we must not
fear only, but be altogether certain, that we
are not worthy to be heard, or to obtain mer-
cy, nor to look up to heaven, or to be called
God's children of ourselves, and therefore
must be assured to be heard and obtain mer-
cy, for the worthiness of Christ our only Me-
diator and Advocate

24. When the Pope and the Governors of
your Church can cause us to see that the
Sorcerer saw, namely, that those whom you
confirm, receive the power of miracles, it
Avere some reason to upbraid us by his ex-
ample. But when you neither work mira-
cles, nor teach the doctrine of the Apostles,
but clean contrary unto it, look you that we
should desire you to pray for us, whose
prayer we know to he abominable, because
you refuse to obey the law of God ? Prov. 28. 9.

27. A lewd slander. Beza, saith, that this
desert cannot be understood of the city of Ga-
za, which at that time, was a populous city,
but of the way which led unto it, that was in
a desert or waste ground. And so saith Oe-
cumenius out of the consent of the Greek
Fathers. " The way was toward th€ South,
and he said it was desert that he should not
fear the authority of the Jews." The same
in effect saith Chrysostom in Acta, Homil. 19.
Intolerable both malice and blindness of Po-
pish Rhemists.

27. He came as a proselyte, to worship
God in the Temple at Jerusalem, according
to the law, not on pilgrimage to worship po-
pish idols. But now the time is, and then
was, that the true worshippers should wor-
ship God neither in Jerusalem, nor in any
other place of greater devotion and sanctifi-
cation, but in spirit and truth. J-ohn 4. 21. The
Temple and the coming up to Jerusalem to
worship, had the express word to warrant
them: Popish places of devotion and the pil-
grimage to them are superstitious and idola-
trous, haying no warrant of God's word for
their holiness, but manifest prohibition in
God's law. Exod. 20.

31. All parts of the Scripture are not so
written that an interpreter is necessary.
" The Holy Ghost hath bountifully and health-
fully so moderated the holy Scriptures, that
by open or plain places, he might provide
against famine, and that by dark places he
might wipe away loathsomness. Fornoihing
almost i s found out of those obscurities, which
may not be found in other places, to be ut-
tered most plainly." De Doct. Christ, lib. 2.
cap. 16. That many things are hard to be un- !
derstood in the Scriptures, which need an '
interpreter, we confess with the Eunuch, and I
with Hieroni, I

20

38. When we read of any .Sucrauient
ministered by the Apostles, tliough all things
be not expressed in particular, yet we believe
that all things were done, that by the insiiiu-
tion of that Sacrament were necessary to be
done : which is the thing that Au^ustin
meaneth, where he saith, " by the order of
the delivery or institution" of Baptism, name-
ly, the renouncing of dead works, which is
the doctrine of Baptism, saith the Apostle.
Heb. 6. 2. with the wliole confession of Chris-
tian faith, mentioned in that place by Auuus-
tin, which is expressed in the Scripture. But
your Sacrament of Chrism we beheve not,
because we read it nowhere. Contrariwise
your manner is, to find a miserable colour for
your horrible sacrilege where you find bread
only mentioned in some place of the Scrip-
ture, you imagine, or at least would have us
to imagine that the Apostles ministered the
Supper of our Lord in one kind, directly con-
trary to the institution thereof, and the ex-
press commandment of our Saviour Christ.
In which places, you should give credit to
this saying of Augustin, for the cup, which
is written in the institution of that Sacra-
ment, and not for the Sacrament of Chrism,
which is no where instituted, or mentioned
ill the holy Scriptures.

Chapter 9.

4. We conclude not Christ in heaven,
otherwise than of his own will he hath ap-
pointed to remain there. But your question
is easily answered out of the text, that Christ
spake from heaven, from whence the glorious
light shined, passing the light' of the Sun.
Oecumenius saith, "They that accompanied
Saul heard not the voice that came from
above."

36. The force of good works reacheth to
the next life to be rewarded of God's mercy,
and not of man's merit.

39. The text saith not, that her alms-folk
prayed to God for restitution of her life, and
it they did, yet the argument foUoweth not,
that they ought to. have prayed for release of
her punishment in Purgatory. Because the
Scripture teacheth no such place of punish-
ment after this life, nor prescribeth any form
of prayer, to obtain mercy for them that are
departed, and have received their judgment:
for immediately after death, foUowetff every
man's particular judgment, Heb. 9. 17.

Ch.\fter 10 . •

2. "Whatsoever is not of faith, is sin,
without which it is impossible to please God,"
Rom. 14. 23. Heb. 11. 6. Therefore it is cer-
tain that Cornelius had faith, as a true Pro-
selyte in the Messiah to come, although he
knew not that he was come, and so saith
Beda. Therefore this place proveth not that
good works before faith are preparatives to
it, for no works are good, but such as are done
in faith. And seeing you affirm, that works
before faith, are not meritorious, you falsify
Beda, and slander Gregory, by translating the
verb propieruif, he deserved, which is com-

monly used of the fathers, to obtain without
respect of merit or desert. But that the rea-
der may see how impudcnlly you cite this
place, to prove that good works are prepara-
tives to faith, I will set down his whole dis-
course upon this text. "Men attain not to
faith by virtues, but to virtues by faith, as
Gregory e.xpoundeth it. For Cornelius, whose
alms before baptism, as the Angel witnesseth,
are praised, came not by works to faith, but
by faith to works. For it he had not believed
the true God before baptism, unto whom did
he pray ? or how did Almighty God hear him,
if he prayed not to be perfected in good things
by him ? Therefore he knew God the Crea-
tor of all things, but that his Almighty Son
was incarnate, he knew not. He had faith,
whose prayers and alms could please God.
And by good action he obtained to know God
perfectly, and to believe the mystery of the
mcarnation of his only begotten Son, that he
might come to the sacrament of baptism. By
faith therefore he came to works, but by
works he was made strong in faith." Augus-
tin also afiirmeth, that he had faith before he
believed in Christ, saying, "He did not give
alms and prayed without some faith. For how
did he call upon him whom he believed not."
lie prced. sand. lib. 1. c. 7. The same is to be
said of the Eunuch. And hov.- are you not
ashamed to say, "That good works before
faith, are preparatives to the same." When
# Augustin saith, "Faith gocth before, that
good works may follow, neither are there any
HOod works, but those that follow faith going
before." I's. 67. Where he saith, " that the
ungodly man is justified by faith without the
merits of good works."

9. No man denicth but set times of prayers
both public and private, are very convenient.
But tne popish service, hath nothing but the
names of these hours, and not the times them-
selves observed in their prayers, which are
all finished in the forenoon, when they are
said or sung, for they are not used but at cer-
tain solemn times, whereas the sixth hour is
the time of high noon, the ninth hour, is the
third hour before the sun set.

All godly persons do observe times of
prayer, as the morning at their rising up, at
noon when they take their repast, likewise at
night at their repast, and when they go to
their rest. And these prayers both public and
private, are made in the true faith of Jesus
Christ, and in the unity of his ("atholic Church.

15. Befbre this time God uttered as much
10 Paul, namely at the time of his conversion,
as hetestifieth. Acls2Cy. \7 and IS.

25. The Pope refuseth not, but rcquireth
greater adoration of the greatest Princes, so
well he followeth Peter's steps. Chrysostom
saith, "This doing he showed his humility,
and tnught other, and giveth God thanks, and
declareih that although he was commanded,
yet he wasverv ready of himself What then
naith Peter, Arise, for I also am a man. Thou
pfpst how above other men he teacheth them
to think no great matter of him, or to have no
yreaf opinion of him." The first words are

of Cornelius showing humility, the latter of
Peter, teaching that men may not think too
highly ot him : Peter said, I am a man- The
Pope can admit other to say to him, " Thou
art neither God nor man, but as it were a
neuter between both." But Chrysostom's
opinion pleaseth you not so well, as Hierom's
adv. Vigilan. Where either you understand
not Hieroin aright, or else Hieromdoth injury
to. Cornelius, to charge him with error of
gentileify, and such gross ignorance, that he
thought Peter w>is God. Of whom what he
was, he was instructed by God in a vision.
But his error was, that he thought religious
honour to be due to Peter, which Peter ac-
knowledgeth to be due only to God, and to no
man. For civil adoration could not be pro-
hibited by this reason, that Peter was a man,
for it is due to men, and in some measure was
due to Peter. Therefore it was religious
worship, such as Papists attribute to Saints,
that Peter refused. Athan. cont. Arr. lib. 2.
" Petrus quidem Apostolus, Cornelium volen-
tem se adorare prohibet, ego, inquiens, homo
sum." Euihym. panopl. par. tit. 11. Basil ci-
teth this text to prove that no Christian man
must admit immoderate honour, but reprove
them that give it.

30. Peter was not bound to believe the re-
port of the vision of Cornelius, before he was
admonished by vision and revelation himself.
But the doctrine revealed in the Scriptures
concerning the calling of the Gentiles, he
should have acknowleiiged before his vision.
If we see any miracle or hear it reported by
men of as good credit as Peter was, we will
believe it, Uiough it be not written : but if it
tend to iraintain another gospel than that
which is set forth in the Scriptures, we will
not be moved by Peter nor Paul, nor any An-
gel to leave the truth known for any miracles.
Gal. 1.

35. Such as believe only, as Simon Magus
did, and do not fear God, nor work righteous-
ness, are nothing acceptable to God. But
such as fear God and work righteousness, are
accepted of God, not for their works, but for
their faith only. Ro7n. 3. 28. Ephes. 2. 8.

40. Christ teacheth us to receive instruc-
tion unto faith, and unto all things necessary
to salvation at the hands of his chosen minis-
ter.«, but not to take faith itself at men's hand,
nor to take any instruction of our superiors
without examining the same by the word of
God, but to search the Scriptures, as the
Bereans did. Ac^- 17. 11.

47. The seal is not unprofitable which is of
God's appointment, but popish confirmation
and penance are not of Christ's institution,
nor mentioned in Ausrustin in the place which
you cite. And if confirmation be a sacrament
of necessity, as you teach, why did not Peter
as well confirm them, as he commanded them
to be baptized ?

Chapter 11.
4. The Christians acknowledged not Peter
to be Po|)e : for no man may reprehend him,
if he carry innumerable souls to hell with him

ACTS.

155

by his own Canons. Distinct. 40. cav. Si Fapa.
18. Peler was a good shepherd, that dis-
dained not to show iiis warrants, which tlic
Pope like a proud Pilate ref'useth.

24. Understanding visible, for that wiiicii
may be seen, there is no doubt, but all Chris-
tians were always visible. But if you under-
stand visible, for that which is seen and knowai
to all the world, as you say the name of
Christians halh been ever since Christ's as-
cension, it is not true, that the Churcli was
always visible. For persecutions have been
so great, that the world saw none of those
things. And therefore Dioclesian and Max-
imian wickedly boasted, that they had utterly
abolished the superstition of Christ and name
of Christians. Inscriptio Salmanticce in monte
JBartholomoei. The like devilish boasting
made Nero in his time ; Inscriptio in ruinis
pagi Macanesar, a place of Spain. But the
Catholic Church of Christ, whereof we re-
joice to be members, is Jerusalem the heaven-
ly, which is the mother of us all, and being
an article of our faith, is therefore invisible.
Hfi. 11. 1. GaZ. 4. 26.

26. We acknowledge no names but of
Christian Catholics. The names of Calvin-
ists, and Lutherans, &,c. are but slanders by
you invented, as the names of Athanasians,
Alexandrians, Homousians, were by the Arian
heretics. Neither do we hold ourselves con-
tent with the name of Protestants, though it
be not so odious, as to be called of any man,
when we are the people of God and Christ.
Neither did the only calling of the old here-
tics prove them to be heretics, but their per-
nicious opinions contrary to the Holy Scrip-
tures. For Athanasians, Homousians, &c.
were true Catholics, though they were nick-
named by heretics. The name of Domini-
cans, Franciscans, Jesuits, and such like,
Eroveth them to be sectaries, because they
e of their own choosing though they all
maintain one grand heresy of Popery, having
also their divers opinions among them : and
each sect envying other, and swelling against
the otlier. The name of Papists you do not
greatly mislike, because it is not the name of
one man. We might answer you the like, of
the name of Protestants. But divers heretics,
have the name of their heresy, not of their
author, as Patripassians, Collyridians, Apos-
tolici, Cathari, &c. But the name of Papists,
is taken both of the author of your heresy,
and of the heresy itself. In the saying of
Hierom, you omit which is principal. '• I fol-
lowing none chief, or first, but Christ, am
jomed in communion with tliy blessedness,
that is with Peter's chair." While the Bishop
of Rome therefore joined with Christ, as then
he did in the matter whereof Hierom speak-
eth, and in all doctrine necessary to salvation,
whosoever gathered not with the Bishop of
Rome scattered with Antichrist. But when
Liberius Bishop of Rome, did by subscription
openly profess Arianism, as the same Hierom
testifieth in Calal. Fortunalian, would Hierom,
think you, or ought any Christian man to have
garliered with him ". Wlien Honorins taught

heresy, would the council of Constantinople
the sixth have joined in communion with him ?
Did they not justly accurse him, and condemn
him, after he was dead? But now the Pope
is not accused and convicted of single heresy,
but openly revealed to be Antichrist himself
That the name of Catholics was imposed by
the Apostles, it is not proved, nor aflirmed by
Pacianus, but rather the contrary. For these
are his words: " But thou wilt saj', under the
Apostles no man was called a Catholic ; admit
it was so, yet grant this. When after the
Apostles there were heresies, and ihey en-
deavoured to rend in pieces and to divide
with divers names the dove of God, and
Queen, did not the Apostolic people require
their surnanie, \vhercby they might distin-
ouish the unity of the uncorrupted people,"
ifcc. Nevertheless the name of Catholic is
very ancient, and yet is not this word Ca-
tholic, the proper note in the Creed to discern
the true Church, but holy also must be added,
except you will expound Catholic as Pacianus
doth, " for obedience unto all the command-
ments of God," which includeth holiness.
But if you take the name without the meaning,
it is a weak reason to discern the true be-
lievers. For though heretics could never
obtain to be so called by true Christians, yet
have they challenged, and commonly obtained
the name of Catholics, when they were more
mighty in the world than true Catholics, as
the Arians in the days of Constantius, when
almost all the Bishops of the East and the ♦
West yielded unto them, as Vicentius Liri-
nensis testifieth. Neither doth Augustin say,
the only name of Catholic doth keep him m
the Church, but among many other things,
that is one : as in the second place, where ne
joineth the Catholic faith with the name of
Catholic, without which as in Papists, the
name of Catholic is a vain sound without true
sense : and is not given to the Popish Church
by her adversaries, as it was to the true
Church in Augustin's time, but utterly denied
unto her, although she do never so malapertly
challenge it. And when she hath not the
thing itself meant by the name, yet boasteth
that the very name, without the meaning, is a
sufficient note of the true Church. Finally,
\ye believing and confessing the Holy Catho-
lic Church, what can we but acknowledge
ourselves to be true Catholics, and deny the
Papists to be the same ? neither doth any of
us deride the name of Catholic, when it is
rightly applied according to the true mean-
ing thereof, but the vain usurpation of that
name, in them that be nothing less than
Christian Catholics. Such we may well call
Pseudocatholics, Cartholics, Cacolikes, Cath-
olic Apostates, or any thing rather than true
or Holy Christian Catholics, which they are
not. But It is notoriously known, that the
most honourable name of Christians, is in
Italy and at Rome, the country and See of
Antichrist, a name of reproach, and usually
abused to signify a fool, or a dolt, as witness-
eth Christ. Franch. Col. Jesuit, in fine. That
some Lutherans have altered th« woid of the

156

ACTS.

creed, ami for CattwHc put Christian, it is no
heresy, though it be not to be allowed. Last
of all, the Catholic way of" discipline, proceed-
ing from Christ by his Apostles, with Augus-
tin we do gladly follow, protesiiii<5 that the
Papists can never prove thai their heresy,
which they falsely call the Catholic way, did
ever proceed froin Clirist by the Apostles, or
that It prevailed in tlie Church, for many
hundred years alter Christ.

Chapter 12.

3. Peter was not chief pastor of tlie church
of Jerusalem, where prayer was made for
him, but James : whom you confess to be
Bishop of Jerusalem.

4. It cannot be gathered out of the text
that Peter's person was better guarded than
the person of James, and least of all, in re-
spect that he was a more notorious person,
but because he was to be kept longer, by rea-
son of the solemn feast.

5. The Church of Jerusalem pra\'ed for
Peter as a principal member of the Catholic
Church, and a great Apostle of Christ, but
not as chief pastor of the whole Church, for
that is Christ only. 1 Fet. 5. 4.

6. It is a marvel, how they were known
from all the other prisoner's chains that were
at Jerusalem and Rome, for three or four
hundred years, until Eudo.xia found them.
Besides this, the lessons read upon Lammas-
day, in your Matins, say, that Alexander bi-
shop of Rome, after he had been imprisoned
by Quirinus a Roman, and was delivered, in-
stituted this feast, and builded this Church,
where that only chain is wherewith he was
bound by Nero, knowing nothing of this trans-
lation, and building of Eudoxia.

12. As in Rheims, Paris, Antwerp, Spain,
Italy, &.C. For Christian religion and a prince
that maintaineth the same, God be praised,
reigneth in England, as in many other king-
doms and seignories of the world.

17. The Church of Jerusalem prayed for
Peter, but not as for their head, for James was
now their Bishop, as you affirm yourself.

Chapter 13.
2. This is a lewd .slander, "that we do boldly
turn what text we list, and flee from one lan-
guage to another for our advantage." for
we translate out of the original tongues,
though we may borrow light of other transla-
tions, where any thing is ambiguous. But
here the Greek word used by the Evangelist,
eignifieth to minister or serve in any public
function, either of the Church or of the com-
monwealth. So doth Paul call the civil ma-
gistrates by a name derived of this verb, or
from whence this verb is derived "Scirovpyoi,
ministers. Rom. 13.6. Therefore yotir vulgar
translator hath better translated the participle
in this place, generally ministering, than
Erasmus doth, by a special kind of minister-
ing, that is sacrificing. You must first prove,
that the Apostles said mass, before you can
translate this word, which eignifieth generally
their ministry in their public office, to be

saying of mass : which by the text appearetlt
to have been teaching and preaching, for that
is the proper ministry of Prophets and teach-
ers: and so doth Chrysostom expound the
place himself " What is ministering? preach-
ing." Acts horn. 37.

2. Paul was an Apostle neither of men nor
by rnen, but immediately from and by Jesus
Christ. Gal. 1. 1. Therefore was he not or-
dered, consecrated, and admitted by men,
but sent by the Holy Ghost, with the prayers
of the Church, to execute his office of Apos-
tleship, far abroad among the Gentiles. Yet
are they to be condemned, which in these
days usurp the office of preaching and other
sacred functions as from heaven, without the
Church's admission.

3. Paul and Barnabas were not consecrated
BishoiJS, for they neither had diocess nor pro-
vince assigned them, but were sent of the
Holy Ghost, and were commended by the
Church of Antioch, with fasting, prayer, and
imposition of hands, to the work which God
had appointed them, that is, to preach abroad
in many nations, and not to remain at Antioch.

3. Fasting and prayer are convenient to bo
used at such times as ministers of the Church
are ordained, and that may be rightly referred
to Apostolic tradition, because we find it writ-
ten in the Acts of the Apostles. But your
imber day's fasting is but a mockery of the
ancient discipline of the Church. For you
observe those days of necessity, although
there be none that take orders in the diocess,
and at other times, when your bishops are
disposed to give orders, you use no such pre-
paratives. Again you slander us, when you
say, we do ridiculously affirm the fasting here
spoken of, to be fasting froiii sin, or moral and
Christian temperance, which are always to
be observed. For we affirm, that fasting
here signifieth abstinence from all meat and
drink, and not from flesh only, as you do ridi-
culously and devilishly practise it ; and when
you abstain from fish also, yet wine, fruits, and
spices, and also confections made of them,
are a solemn Good-Friday fast among you.

At times appointed by the Church to fast
for special purpose, we acknowled":e it meet,
that all men, that for infirmity of Dody may,
ought to abstain, and not to contemn those
ttiues, as Arius taught. But again we say,
that to appoint ordinary times of necessary
and religious fasting without special cause,
it was of the ancient Church accounted heresy
in Montanus. Eiiseb. lib. 5. cap. 18. Leo join-
eth always the Wednesday fast to Friday and
Saturday watching. Epiphanius leaveth out
the Saturday, and saith, that Wednesday and
Fridav were appointed bv the Apostles to fast
on. How truly, let your Church define, which
doth not observe that tradition. As for sacri-
fice, Epiphanius speaketh of none, but Lea
of the sacrifice of alms only.

3. There are no sacraments named of im-
position of hands, neither do we see here any
ordering or consecrating of Bishops, Priests,
Deacons, or Subdeacons, neither any order-
ing of Hubdeacons, any where else in tho

Acrg.

Scriptures. And although in tlie ordaining of
ministers of the Church, which was with the
ceremony of imposition of hands, there were
used longer forms ot prayer tlian be expressed
in the Scriptures, yet the substance and mat-
ter ot them is contained and expressed in the
Scriptures. Neither must we imagine, that
all those popish ceremonies which they used
in ordaining their clerks, have been used by
the Apostles, because all the words of their
prayer is not expressed. For they are such
as were never universally observed in all
Churches ; yea, ninny of them were never
heard of in the Primitive Church for many hun-
dred years after Christ. That the sacrament is
called fraction of bread, you have not yet
proved, but if it be granted unto you, there is
no reason you should exclude the cup, which
is commanded by Christ, because bread only
is named, seeing you allege it now to prove
that such things were used in ordering of
ministers as the Scripture never menrioneth,
although only imposing of hands be named.
And seeing the sacred words and actions of
baptism and the Lord's Supper are publish-
ed by the Apostles in their open writings, it
is a vain excuse to say, " they kept any such
things close from the hands or ears ofinfi-
dels." And if it were a good reason, that the
Apostles should keep such things close, by
what authority did Dionysius disclose theni ?
Although in truth the words of Dionysius
import not so much, but that the signs were
left by the Apostles, partly in writing, and
partly without writing, " not only in respect
of profane men. which may not meddle with
them : but also because our Hierarchy is con-
tained in signs, having need of sensible things
to bring us to a more divine understanding of
things intelligible." So that in truth he giveth
no reason why the Apostloe would not write
these things, but for what cause they deliver-
ed them, either by writing or without writing.
Ambrose speaketh not of offering Christ in
sacrifice at the mass, for then he would not
have said, "In our Lord's place or stead,"
but that he may be bold to offer up Christ
himself in sacrifice to his Father. But al-
luding to the manner of sacrificing in the old
Law, he nameth all parts of his oflice, as
prayer, preachinc, and ministration of the sa-
craments, sacrifice. For he useth the name
of sacrifice for any service that we offer to
God, as De virfiin. lih. 1. " A virgin is the best
or oblation of her mother, by whose daily sa-
crifice God is pleased." But of the offering
of Christ in the celebration of the supper, how
it was he declareth ojfic. lib. 1. cap. 48. " Be-
fore a lamb was offered, a calf was offered,
now Christ is offered, but he was offered as
a man, receiving passion, and he offereth
himself as a priest, that he may forgive our
sins : here in an image, there in truth : where
he maketh intercession for us, as an advocate
with the Father." Therefore he meaneth
that Christ, is not truly offered, but in an im-
age or comrnemoration. Hierom saith the
ordination of clerks is accomplished not only
by words of prayer, but also by imposition of

hands: but that you aay is in some inferior
orders, " where Paul and Barnabas were or-
dained to be bishops throughout all nations."
This is new doctrine without all testimony of
antiquity, that the Apostles were made bi-
shops, and that throughout all nations, and or-
dered by their inferiors, Simon, Lucius, and
Manahen, whereof you are not able to prove
that any of them was bishop. For bv your
own stories and report, Peter was a bishop
now of Antioch. Wherefore, as Chrysostom
and Oecumenius write, these Apostles were
sent out "to exercise their function of Apos-
tleship," and not ordained bishops. For all
authority of inferior ministers of the Church
was in the Apostles by their Apostleship, so
that they needed not to be made bishops or
priests by other that were of inferior place
and degree in the Church.

47. Their will bound to sui before, was by the
grace of God enlarged and made free to believe.

Chapter 14.
12. Not only sacrifice, but all religious ser-
vice is due only to God. Matl. 4. 10. Cornelius
would not have worshipped Peter as God, nor
John the Angel as God. Yet the religious
worship of both is forbidden: of Peter, be-
cause he was a man, to whom no religious
honour is due : of the Angel, because he vas
a fellow servant, to whom no religious wor-
ship appertaineth but unto God, to whom only
the Angel willeth John to bow with religious
affection. Ads 10. 26. Apoc. 2. 9. And seeing
you confess sacrifice to be due only to God,
and prayer is a sacrifice, Ps. 14. 1. 2. and a
contrite heart is a sacrifice to God. Ps. 51. 19.
And praise and thanksgiving is more accept-
able to God, than the sacrifice of a bullock,
that hath horns and hoofs, Fsal. 69. 33. 33.
it foUoweth, that none of these is to be offered
to any creature. And it is most brutish igno-
rance to think that spiritual or internal sacrifice
of men's souls, may be offered to creatures, to
whom it is unlawful to offer external sacrifice
of o.icenand garlands. But the only external
sacrifice of the Church, you say, is the sacri-
fice of the Mass, of which you have not one
word in the Holy Scriptures. The worship
or honour due to creatures tor God's sake, is
civil, not religious, of charity, not of religion.
"The Saints and Martyrs," saith Augustin,
'■ are to be honoured for imitation, not to be
worshipped for religion. We honour them
with charity, non servitute, not with service."
which in Greek is called DovUa. " Neither
do we build temples unto them, for they will
not be so honoured of us, because they know,
that we, when we are good, are temples of the
highest God." De vera religiorie cap. 5.5. And
therefore if Papists had any fear of God, or
shame of the world, they would not defend
such gross idolatry as they do, even for all
their distinction, giving the service which
they call LaiWo, not only to God, but to images,
and to the cross, as it is manifest, by Cone.
Nic. 2. Act. 4. Thomas m 3. nent. Dist. 2. Mar-
re?, arch. Corcyr, beside many other of their
late writers, Sanders himself defending it,

ACTS.

rather than improving it, but in the end con-
fessing, that it is a controversy' of Papists,
not determined by the Church. Sand, of Ima-
ges, Cap. 18. or 17.

22. Every one of the Apostles had the chief
authority in the government of the Church, but
the perpetual order of the Church for external
government and difference of governors, is
better learned out of other places than this, 1
Cor. 12. 28.

22. Our translation is true, ordained by
election, and answcreth the Greek word,
which we translate : not e.xcluding the impo-
sition of hands by the Apostles as you do
vainly charge us, but comprehending both
that election by the Church, and the ordina-
tion by imposition of hands of the Apostles.
And although the ministers of the Church
were chosen in ancient time, by voices of
the Christian people, concurring with the
election of the clergy, and governors of the
Church, yet we do not hold, that it is of the
substance of their calling to be chosen by
voices of the people, but only, as the Apostle
saith, that they must have a good testimony of
all men, at the least, that they cannot be justly
convinced by any man. 1 Tim. 3. 7. Tit. 1. 7.

22. The cause why we avoid the name of
Priests, it is because by common use taken to
signify Priestsof the law, whose name is never
in the New Testament given to ministers ot
the church : yet is our translation true, and
roper to the Greek word, which signifieth

for here is nothing but vain wrangling and
contention for words and terms, with impu
dent slandering us of corruption, for transla-
ting as your own vulgar interpreter often
doth : which yet is Catholic in him and here-
tical corrnption in us.

Chapter 15.

2. We acknowledge there is great use of
godly Councils for deciding of controversies
by the Scriptures, and we do willingly submit
ourselves to be ordered by them, so that all
controversies may be determined as this was,
by the word of God written. But that the
Pope and his Clergy, who are the parties ac-
cused by us of heresy, should be the only
judges, it is against all equity and rea.^oi).
Not we therefore, but the Pope and the Pa-
pists, refuse the trial by a general and free
Council, to be gathered of the chief learned
Bishops and pastors out of all Christendom,
if it might be, or a free national Council out
of all Europe, which hath often been required
of us, but never yielded unto by the Papist.=,
who will be the only judges in their own
cause, as in their late Chapter of Trent, or
else they will acknowledge no Council.

6. You slander us, in saying we would have
all rnen give voice in a Council, or that none
but the holy or elect should be admitted.
That all men shoidd be present at a general
or provincial Council, it is impossible, yet
more may be present than to debate the mat-

pi .

Elders, and therefore of your own vulgar | ter, as it appeareth by the text, that the whole
interpreter, is often translated. Seniors and of I Church gave their conseftt to the decree, and
you. Ancients, not so properly, as of us El- J joined in the Epistle, though your vulgar in-
ders, though both be words of age. For both j terpreter omit the conjunction. Also, more
the Latin and Greek signify with comparison, may debate the matter, than are met to de^

as \ye have translated'Elders, but your term
ancients, is without comparison, as though
the Laiin were Senes. As for the name Priest,
as it is derived of the Greek word, we do
not refuse it, but rather wish, that the sacra-
ficers by the law, had never been called by it.
But seeing we are not lords of men's speech,
we yield unto common use, to call them
Priests, and translate the Greek words ac-
cording to the true etymology thereof, without
all colour of falsehood or corruptiouj For if
you translated it always Priests, as you do
not, it were a vain argument to prove your
Priests to be sacrificers, because tlie sacrifi-
cers of the Law are improperly so called
Priests. Many indeed ofthe ancient Fathers,
confound the names oi' Sacerdos and Presbyter,
wherein as they are not to be commended,
because thev observe not that distinction of
the names which you confess yfns always ob-
served of the Aposiles : so can you not prove,
that they did it as you say, for none other
cause, but to show that Presbyter in the new
law, is the same in sacrificing or in every
other respect that Sacerdos was in the old
law. For there are many things common to
both, as public teaching, praying, and ad-
miDisteri,i2 of the Sacraincnts: but ofTcrin:

fine it. And so were ancient Councils cele-
brated in presence of the Emperors, and
many other of the people. Yea, it is memo-
rable, that in the Council of Nice, a learned
Philosopher that troubled all the Bishops,
was confuted and converted by a simple godly
layman, Rnjfin. lib. 1. c. 3. hist, tripar. lib.
2. cap. 31. Finally, we would not have any
Heretic excluded but that he may allege
what he can in defence of his errors, that he
may be either converted or confounded by
the power of truth revealed out of the holy
Scriptures, as it appeareth in this e.xample.
But the Heresy ofthe Papists is refuted, that
alloweth none to give voices but Bishops,
and them of their own sect, whereas it is ma-
nifest by the text, and your own interpreta-
tion, that the Elders or Priests concurred
with the Apostles, not only to consider of the
matter, but also in determining thereof. But
albeit the ministers of the Church so gathered
together, represent the whole Church, yet
have they not the promise of God's Spirit to
direct them, but so far forth as they do hum-
bly submit themselves to his word, which if
the greater part refuse to do, they may err,
as many Councils have done, both general
and provincial. The Papists themselves do

the sacrifice, was peculiar unto them, and i not admit the decree of tlie Chalcedon Coun
received an end in the sacrifice of our Saviour I cil, which was against the supremacy of the
Christ, offered by him once for all. There- 1 Bishop of Rome ; yet all the Council agreed

rS. 159

(iiined truly, were not privileged irom error
by the Bishop of Rome's assent, but by follow-
ing the word of God : for the Bishop of
Rome's assent, assistance or confirmation can-
not make error to be truth. Liberius after
he had ascribed to heresy, gave his assent to
the Council that Constatius held at Rome,
with Ursatius and Valens, and other Arians,
wherein Felix, a Catiiolic Bishop, was de-
prived, and he himself now a heretic, or a
dissembler witii heretics, was restored: as
testifieth Damasus himself Bishop of Rome in
Pontifical!. Yet was that Council for all his
consent and confirmation wicked, and blas-
phemous. If Honorius had lived when he
was condemned and accursed in the Council
of Constantinople the 6th, for a heretic,
would he have given his assent, assistance or
confirmation ? And if he had gathered a
Council of Monothelites, such as he was,
would he not have confirmed that Council,
determining against the Catholic faith ?

7. The text saith not, that the first Gentiles
were called by Peter's mouth : and the Scrip-
great debating before he spoke. Neither j ture is evident to the contrary. Paul was
were his successors, or their substitutes, pre- sent to the Gentiles, even at his conversion,
sidents in any of the four first general Coun- ! Acts 26. 17. Neither did he slack the time,
cils, that were after the Apostles' times. For but immediately preached in Arabia, and saw
of Nice was president and principal authors of, not Peter until three years after. AH \vhich
the Canons, Alexander Bishop of Constant!- time, it is not like that he neglected his call-
nople, of Constantinople Nectarius Bishop of j ing. Beside your own vulgar translation
the same See, of Ephesine Cyril of Alex- ' saith expressly, that he spake to the Gentiles,
andria, of Chalcedon Anatolius of Constanti- and disputed with the Greeks, cap. 8. 26. be-

unto it, except the Bishop of Rome's Legates.
And the same decree was made in the first
general Council of Constantinople, when nei-
ther the Bishop of Rome, nor any man for
him did gainsay it. Const. 1. cap. 2. Chalcedon.
Action. 16. The second Council of Nice,
agreed that Angels' and men's souls are
" Dodily, and circuniscriptible," Acts 5, which
the Papists themselves cannot deny to be an
error. Neither did Paul come to the Council
for tlie definition of the Church, as though he
doubted of the matter. For before this time,
he had openly reprehended Peter and Barna-
ba.s erring and dissembling in this question.
Gal. 2. 11, &-C. Paul and Barnabas came there-
fore to seek the definition of the whole
Church, for satisfaction of them that were
troubled with that doubt in Antioch, and not
for their own resolution.

7. Peter striketh no stroke, more than his
fellow Apostles, who all agree to the truth re-
vealed out of the Scriptures, and confirmed
by God's wonderful works.^ I

7. Peter speaketh not first, for there was

nople. Isidorus in prasfat. con. to. 1. Yet Eu-
sebius saith, that Eustathius Bishop ofAntioch,
was president at Nice. Johannes Aniiochen
Patriach, opus.suo. in Concil. Basil saith: "In
many ancient Councils, the Pope was not

fore Peter was sent to Cornelius. Therefore
it seemeth that the adverb irpuKTuv, in the speech
of James, is not referred to the time of the
conversion of Cornelius, but to the order of
Peter's speech, which was first of God's visit

president, as appeareth in those, in which the j ation of the Gentiles in calling them to
Bishops of Rome did not make the defini- , his people : which James confirmeth by au-
tions, but the Council, saying-, it hath pleased ' thority of Scripture, and then concludeth as
the Council." And of this Council he saith, I Peter did. Therefore you can prove no pre-
"The Council of the Apostles, Acts 13, Peter ; eminence in this point granted to Peter,
alone did not call together, but the twelve I 13. Your whole drift in this place, is to
Apostles; neither did Peter pronounce the deny the primacy of order unto James, whom
sentence, but James, and they ordained the all antiquity, except Hierom, allowed to be
decretal Epistle, not in the name of Peter, but the principal person in this council, as he was
of the Apostles and Elders." And where ', at this time the bishop or chief overseer of
you say, that no Council was ever recei- the Church at Jerusalem, and therefore is

ved into authority and credit, without the
Bishop of Rome's confirmation, it is false.
For the Councils of Milevit and Africa, that
decreed against the Bishop of Rome's au-
thority were received into authority and
credit in the Church. So was the Coun-
cil of Chalcedon even in that point of
the Bishop of Rome's primacy, wherein it
was not confirmed by the Bishop of Rome,
obtained authority and credit in the church
as testifieth Liberatus, cap. 13. beside msny
provincial Councils, whereimto the Bishop of
Rome's consent was never required. And
the Councils of Arians, and other heretics,
did not therefore err, because they wanted
"the Pope's assent, assistance, or confirma-
tion, but because they determined contrary
to the truth expressed and contained in the
holy Scriptures. As those Councils which
having the Bishop of Rome's assent deter-

named before Peter by Paul. Gal. 2. 9. Cle-
ment's disposition lib. 6. cited by Eusebius,
saith, that James was constituted " bishop of
the Apostles." Chrysostom upon this place
saith. " And see that after Peter, Paul doth
speak, and no man stoppeth his mouth,
James beareth it, and doth not go back, to
him was the principality or chiet place com-
mitted. At the beginning truly, Peter spake
more vehemently, but this man more mildly.
So they must always do that are in great au-
thority, that they permit things burdenous to
other men, and they themselves deal more
gently," in Acts, Horn. 33. Thus you see he
ascribeth plainly the chief place and power
to .lames. Hierom, indeed, defending Peter's
simulation against Paul, endeavoureth to prove
out of this place, that Peter was not ignorant
of the truth, whereof he had been a principal
setter forth in the council. But the matter is

100

ACTS.

so evident by the circuiiistances of the text,
and the judgment of ancient writers, that the
author, Opuscali tripartili cant. lorn. 2. cap. 9.
saith, that when James gave sentence, it was
not yet fully ordained concerning the pre-
emhience ot'Peter above the rest of the Apos-
tles, and of the fuhiess of his power above all
churches. Finally, where AugusLin saiih,
that the former general councils may be
amended or corrected by the latter, he speak-
eth not of alteration in matters of indifference,
for then he would not have used the word
amending or correcting, but some other w^ord,
that siguifieth altering" or changing : for
amending and correcting, is of errors, and so
the words going betore and alter, do make
manifest that he meaneth. For before
he saith, that only the canonical Scriptures
have sovereign authority, so that it is not
lawlul to doubt, whether any thing written in
them be true or right, but that ail latter writings
of Bishops may be lawfully reprehended,
either by other learned writings, or by coun-
cils, if iney have erred from truth, and that
provincial councils must give place to ge-
neral councils, and that the former general
councils may be corrected by tlie latter.
" When by any trial of matters, that is opened
which before was shut, and that is known
which before was hidden :" so that he speak-
eth manifestly of correction of errors, not
alteration of things indifferent, writing against
the Donatists, that maintained the authority
of the council of Carthage, holden by Cyprian
against the truth.

20. Tiie Church hath no authority to com-
mand any thing necessary to salvation, but
that which may be proved undoubtedly out oi
the Holy Scrip'ture : otherwise in matters of
indifference, we yield to your observation.
To abstain from blood and strangled, was
not necessary to salvation, but for charity to
bear with the weakness of the Jews for a
tica.son,

28. When any of God's creatures are by him
appointed to be inferior causes or ministers
unto him, it is no fault to join them: as the
sword of the Lord, and of Gideon. But
where God hath not appointed his creatures
to be joined with him in cause, there it is
blaspheinoiis to niaich them with hirn in ef-
fect : as when you .«ay, God and our Lady
hath holpen me, thanks to God and our Lady,
our Lord and his saints be praised, &c.
These speeches are neither scriptures, nor
scripture like, nor warranted by this council.
Neither hath this council given the form of
the speech here used to all other cotmcils,
how lawfully soever called and confirmed
with the Bishop of Rome's as.scnt, except tlieir
determination may bo warranted as this was
by the holy scriptures. Cyprian with the
fathers of Africa, do declare unto Cornelius
Bishop of Rome, upon what authority of
scriptures their de'ermination was grounded,
and are bold to say, it hath pleased us by the
suggestion of the Holy Ghost, before their
council received confirmation of the Bishop
of Rome, yea before be once heard of it.

Neither do they in that epistle, require his
assent, but only report what they had done,
and tor what causes, and upon what
ground.

Secondly, you note, that holy councils have
ever the assistance of God's Spirit, and there-
fore cannot err, where you play the sophis-
ters kindly : for if it be proved that any do
err in that point, they are not holy. But if
by holy councils you mean lawtul councils,
as you say in the margin, or as you seem to
explain holy councils, such as are " lawfully
kept for determination or clearing of doubts,"
&c., there is no doubt but they may err, if
they follow not the direction of God's word,
against which, in vain they may boast of the
direction of God's Spirit. Cyprian and all
the bishops of Africa, gathered a council as
lawtul as any they did betore, no doubt but of
good intent tor determination and clearing of a
doubt that was moved among them, whether
such as came from heresy, were to be bap-
tized again : and with a purpose to condemn
errors, and heresies, and to appease schism
and troubles : yet did they err in their sen-
tence and determination, concerning the
same doubt, and all through ignorance of the
scriptures, and not of any perverse or here-
tical affection. Whereupon Augustin, as is
before declared, doubteth not to affirm that
all men and all councils, both provincial and
general may err, and that the certainty of
truth is to be found only in the canonical
scriptures. "And who can be ignorant, that
the holy canonical scripture, as well of the
old, as of the new testament, is contained
within her certain limits, and that it is so
preferred before all later writings of bishops,
that it cannot in any wise be doubted or dis-
puted of it, whether it be true, or whether it
be right, whatsoever, it is certaiii to be writ-
ten in it : but that the writings of the bishops
which have been written, or which are now-
written after the canon is confirmed, may be
lawfully reprehended, both by the more wise
speech, perhaps of any man that is more skil-
ful in that matter, and also by the more grave
authority, and more learned prudence of other
bishops, and by councils, if any thing in them
perhaps have strayed from the truth. And
even councils tiiemselves, which are gather-:
ed in every region or province, without all
doubt, must give place to the authority of ge-
neral councils, which are gathered out of all
the Christian world : and that oftentimes the
former general councils themselves, may be
corrected by the later, when by any trial of
matters, that is opened which was shut, and
that is known which was hidden, without any
sweJling of sacrilegious pride, without any
stifl'neck of puffing arrogance, without anycon-
lention of cankered envy, with holy humility,
with Catholic peace, with Christian charity."
Concerning your third obversation, there is
no doubt but Christ's promise shall be per-
formed nnto the end, but the privilege of
God's assistance pertaineth only to them
which follow the direction of his holy word
in councils or othej- sentences of the Church.

For the Spirit of God, must not be sacrile-
giously separated Ironi the word ot God.
Therelbre the deteriiiiiiatioii ol ihe lour ge-
neral councils is to be reverenced as ihe lour
gospels, because it svas taken out of the lour
gospels, whicti teacli the truth of the divi-
nity and humanity of Christ, and of the divi-
nity ot tl'.e floly Ghdsi : not because it was
so agreed by aiahonty of so many bisiiops
gathered in those councils. M either do we
make any such lond dillerence ot tlie coun-
cils as you dream of, but receive the filth and
sixth, as well as the first tour, lor the matters
of faith and doctrine concluded in thein,
agreeable to the holy scriptures; and further
we receive none. You say there be divers
things in the first four councils thai you find
against our heresies, yet are you able to show
none. But we show against you the sixth
Canon of Nice Council, declarinir ilir r.i.-ho|i
of Alexandria to be equal to ilu i'.i.-h'iii ot
Rome, and generally every Mriroiuiliinii m
■his province. We show the t\\ i niy-seveiuh
canon of Chalcedon, wherein is deelared ihe
determm ition as well of that council, as ot the
first of Constantinople, that the see ot Constan-
tinople should have equal privileges of dignity
and authority with the See ot Roine. We show
the words ol the Council of Ephesus in their
Epistle to Nestorius, that "Peter and John
were of equal dignity because they were both
Apostles and Holy Disciples:" By which
words the supremacy ot the Pope pretended
ifom Peter is overthrown. So we show the
four tirst general Councils, all against the
Pope's sup: jiiiacy. Likewise the fifth con- 1 stance

161

cils. The father of lies and slanderer of the
Saints will welcome you tor this logic, except
you repent in time. What Augustui ascribelh
to general councils, you heard before his
own words : how he acknowledgeth that they
may err, because they may be amended or
corrected, that some thing may be shut up
and iiiddeii from tliem, which afterward may
be oiicned and known.

The end of cuuncils is to search out the truth,
and theretore you say well, they must not
presume ot the floly Ghost, if they neglect
ordinary means to come to the knowledge of
the trutli, and much less if they be not direct-
ed by the word ot God, which is the rule of
truth, and tiuiii itself, as our Saviour Christ
suitli in his puiyer, " sanctify them in thy
truth, thy word is the truth," John 17. 17.
But if the Pope cannot err, it is certain that
councils are not necessary. For your first
reason proveth them to be only convenient, •
your second reason numbereth iheni among
human means of searching the truth, by which
it may be inferred, that the Pope out of coun-
cil may err. For if human means of search-
ing the truth be necessary that the Pope doth
not err, as you must needs confess, because
you say, the assistance of the Holy Ghost
promised to Peter's See, prestipposeth human
means, and calling of councils is a human
mean, therefore calling of councils is neces-
sary that the Pope doth not err. Whereby it
seemeth you take upon you to decide that
question, which though it hath been hitherto
decided by two General Councils of Con-

d by two
and Basil,

firming all that was decreed in the tburth and
in the sixth of Constantinople, Can. 36. we
show, confirming the equality of privileges
■of the Bishop of Constantinople with the
Bishop of Rome, according to the former de-
terminations of the Councils of Constantinople
the first, and of Chalcedon. When we say that
councils may prr, and that the Holy Ghost is not
tied to the voices of men, nor to the nimiber of
sentences, you affirm, " that it is direcily to
reprove this first council also of the Apostles,
and Christ's promise of the Holy Ghost." But
by what logic you gather this conclusion, we
cannot perceive, except if be this : Councils
may err, crg-o, this council of the Apostles did
err. Or else thus: Christ promised the Holy
Ghost, et-ga, he tied the Holy Ghost to the
voices of men, or to the number of senten-
ces. If these be good conclusions, I refer
me to all that have but one crumb of right
reason or natural logic. That you report of
Beza is a most detestable slander, lor he
speaketh not a word against the first general
c uncils, but against the assemblies ot proud
and unlearned lii;ht headed bishops of Greece,
which lived in those best times, whereof it is
manifest by the church stories, that many of
them were heretical and blasphemous, having
not the Holy Ghost, but the devil himself to
be President of their meetings. This logic
is like the former : Beza saith, there were
wicked Bishops in the best times, ergo, he
blasphemeth against the first general coun-

that the council is above the
Pope, which may err out of the council, yet is
it not agreed of among all Papists at this time,
p'or the more part hold, and so do you else-
where, that the Pope is above the council,
and that the council may err, if it be not con-
firmed by the Pope. Yet the council of Con-
stance was confirmed in that point hyJohn 23,
before his resignation, Sess. 12. and in the end
thereof, all -things concluded in that council.
Coitciliariter, that is, as in form of council,
were conhniicil l\ r.pe Martin the fifth,
Sess. 45. 'i1i;,i ( hrisi i< not present with he-
retics, and sclusiiii.'us, ii is out of doubt : but
seeing in many ^A the synods and councils,
holden in Gerrriany, France, Poland, England,
and other places, the truth hath been conclu-
ded out of the Holy Scriptures, it is certain
that Christ was present in those assemblies
by his Holy Spirit, and that in such things as
they have determined according to the word
of God, they are not to be reputed for here-
tics or schismatics, but for true Christian
Catholics.

31. When the Papists themselves do not
acknowledge the authoritv of the Tridentine
assembly, for both the TEmperor and the
French king protested against it, and it is not
at this day received of the Popish Church of
France, there is no reason that we should be
subject unto it, although we have many other
arguments to oppose against it. And where
you say, that "all good Christians rest upon
the determination of^ a general council ;" you

ACTS.

condemn yourselves to be no good Christians,
because you do not trust upon the determina-
tion of the General Council ol Constance and
Basil, in liic question ol the Pope's supremacy
above the council. You condemn the Popish
Church of France, which accepteth not your
Tridentine cliapter, for a general council, in
which there were scarce tony Bishops, and
they for the most part Italians and Spaniards.
That all heretics make exceptions against
councils that condemn them, it proveth not all
to be heretics that are condemned by coun-
cils. The Catholics also condemned by the
councils of heretics, took exceptions against
those councils. The exceptions that we make
are most reasonable. For it is against all
equity that they Vvfhich are parlies, that are
partial, that are accused, should be the only
judges. Neither could the Arians justly say
so against the Nicene Council, or other here-
tics against the councils that condemned them:
neither can all thieves justly say so against
their punishers. For their judges are never
parties, seldom partial, never accused in that
offence, whereupon they sit asjudges. That
we would be tried only by God's word, it is
true, but that we will expound it as we list, it is
false. For we will and do by God's grace ex-
pound it sufficiently to confute your heresies,
according to tJie plain and natural sense
thereof, and in doubtful places, according to
plain places, and according to the exposition
of the most ancient and best approved Fathers
ot the Primitive Church, in the most and chief
of the controversies that are between you and
us.

36. It is to be feared, and it hath been
often complained of, among Papists them-
selves, that Popish Bishops have visited
oftener for a fleece, than for the benefit of
their flock. And when their meaning was
best, they were far from the doctrine, and
therefore from the example of the Apostles.

39. It caimol be alleged lo justify any dis-
sension, but to show that for dissension's sake
in matters of external policy, and discipline
of the church, specially, as 'his of the Apos-
tles was, the substance of the doctrine is not
to be misliked, nor the church or teachers
thereof to be utterly rejected : it is rightly
alleged. • The dissension that is among many
true Christians in the sacrament of the supper,
doth no more convince either part to be no
rnember of the church, than the like dissen-
sion that was between Cyprian and llie Bisiiops
of Africa, and Cornelius with the Bishops of
Europe, about the sacrament oi baptism, doih
deny either of them to have been true members
of the church, and yet the one party erred
from the truth.

41. All things necessary to salvation, are
expressed in the holy Scriptures, yet other
things not particularly expressed, but agree-
able to the general rules of Scriptures, lor
order, comeliness, and charity's sake, are to
be observed and kept, though not as things
necessary t() salvation. For no mortal men
have authority to command any such things,
which are not expressed in tlie holy Scrip-

tures, that are able to makes wise imto salva-
tion by faith in Christ, 2 Tim. 3 15.

Chapter 17.

5. This is rather a lively pattern of the deal-
ing of Papists in Queen Mary's time, against
the Christian Cathohcs, and of the godly men,
which in that time did receive them.

11. This place is rightly used, to prove that
the hearers ought to examine by the Scrip-
tures, whether tne teacher's doctrine be true,
and to reject whatsoever they find not proved
by the Scriptures. Yet are not the sheep
made judges of the shepherds, people of
the Priests, &c. but the word of God is made
judge of all doctrine, whether it be true or
false. And these men searched the Scrip-
tures, to try whether those things were so as
the Apostle preached. For they having re-
ceived the Scriptures in credit before, were
not bound to believe him, except his doctrine
w^ere consonant unto the Holy Scriptures,
as he himself testifieth Gal. 1. 8. That if he
preached any other Gospel than he had
preached before, they should hold him accurs-
ed. And the Gospel which he preached be-
fore, was that which God had promised before
by the Prophets in the Holy Scriptures. Rom.
1. 2. And although they could not read the
Scriptures, yet they heard the Scriptures
read, and were brought to understand them
by his preaching. Wherefore their searching
of the Scriptures, was not only to confirm them
being before thoroughly persuaded, but to
persuade them being not thoroughly brought
to the faith, until they found the Scriptures
to be manifestly agreeable to the Apostle's
preaching. And yet it followeth not that the '
sheep must be judges of their Pastors, but
that they must hear them, obey them, and be
ordered by them, which they will do more
cheerfully, when by searching the Scriptures,
they find their Pastor's doctrine to be the doc-
trine of the Holy Ghost : and not the inven-
tion or tradition of men.

22. Though Paul in this place, doth not
expressly reprove any true devotion, nor a
great number of Popish superstitions, that
you name, yet are your superstitions mani-
festly convinced by other testimonies of Holy
Scripture. Not as any excess of worship, or
religion, as you seem to define superstition,
but as a will worship, more than is appointed
by the law of God. And so doeth Isidorus
give the F^tymology of the word : Orig. U. 8.
c. 3. For in zeal of true religion and worship
of God, keeping his law as a rule thereof, we
cannot exceecT That you discharge us of
superstition, we accept your testimony, as the
witness of our adversaries: but where you
charge us to be void of religion, the Lord be
judge between you and us. The (Jreek word,
which the Apostle useth against the heathen,
is abused also by the heathen against the
Apostle and Christian religion. Act. 25. 19.
And therefore superstition is not only wor-
shipping of idols and gods of the heathen.
For although heathenish superstition be taken
away, as Augustin saith : Yet other as evil

ACTS.

1G3

superstition is come in the place among the i
ungodly, that will not be directed by God's |
word ia religion, but follow their o.wn imagi- |
nations. Augustin himself condenincth wor- j
shippers of sepulchres and pictures, of super-
stition. "Now you shall see," sailh he, " what
ditlercnce there is between the Mermaids
of superstition, anil the haven of religion.
Gaihjr not unto ine the professors ol the
name of Christ, neither knowing nor showing
tlie force or virtue of their profession. Fol-
low ye not the multitudes of the unskilful,
which even in true religion are superstitious,
or so given to their lusts, that they have for-
gotten what they have promised to God. I
know there are many worsliippers of sepul-
chres and pictures." Dc morihus eccles. (Juth.
c. 31. Ambrose calleth it, "a heathenish"
error, to worship the Cross wliereon Christ
died. De ohitu Tlieodosy. Gelasius, Bishop of
Rome, calleth it " superstition to abstain from |
the cup" in the Lord's supper. De consec. disl.
2. C. Comperimus. Celestinus Bishop of Rome
reproveth certain Priests for superstitious ap-
parel, Ep. 2. ad GallicB EpiscopoD. But the
superstition of Papists, hath not only all ihrsr
points but many more, which tin > \s.iuM jn r-
suade the ignorant to be high |i.iiiiis .i| [r\u:
religion. You see by these few te^iinicmiis
we call that superstition, which the ancient
Fathers before us have so termed, and that
we do not so define superstition, as we would
imply all true religion, but only those things
that are not prescribed by the word of God.
Wherein notwithstanding. Papists do place
by these words, all true religion.

23. The authors of this note show them-
selves to be ignorant in the Greek tongue, for
the Greek word doth signify whatsoever men
do reverence for religion's sake. The Dic-
tionaries say, it signifieth the forms of wor-
ship, or devotions, as well as the thuig wor-
shipped. Now the word devotion, is indif-
ferent either to true or false devotion, and so
is the Greek word. Therefore the devotions
of good Christians, is no more touched by
this term, than true religion by the term of
religion, when it is applied to false religion.

29. In your blasphemous Images of God
the Father, and of the Holy Trinity, vou do
transform the glory of the immortal God, to
the image of a nurtal man, or feathered fowl.
Rom. 1. 23. Yea of a monster which is
worse. And where you say, they are not
made to be adored with godly honour, you
say untruly, for all religious honour is due to
God only,' and it is concluded in that idola-
trous council of Nice 2. and defended by
Thomas and other Papists, that the Image of
God is to be worshipped, with the same wor-
ship tliat is due to God himself. Your other
excuse, that they are not made to hi any re-
semblance of the Divinity, or of the three
persons in the Godhead, it is also false ; for
to what end else should any image of the
Trinitv be made ? The Gpntiles saiH as much
of their Idols, that 'hey know they were not
gods, nor like to gods, being void of sense
and life, neither did they worship them as

gods, but they worshipped the invisible god-
head, and the same that we call angels, the
virtues and ministries of the great God, but
all in vain as August, showeth in Psal. 96.
Because they worshipped as you do, those
that have eyes and see not, mouths and speak
not, hands and handle not, &c. Neither can
you make the image of Christ, as he was in
form of man : for you can make no image but
of his bodily shape, and not as he was God in
tiie form ol man. And that image which you
make of his bodily shape, is no more the
image of Christ, than of any other man.
When Epiphanius saw in a Church at Ana-
blatha, an image painted in a vail, as it were
of Christ, or some Saint, he affirineth that it
was contrary to the authority of the Scrip-
tures, that any image of a man should hang
in the Church of Christ. Epiph. ep. ad Joan.
How much more the image of the Holy Trini-
ty, and of the Holy Ghost? But you say
boldly, " to paint or grave any of the three
persons, or the three persons, as they appear-
ed visibly and corporally, is no more incon-
venient or unlawful, than it was indecent for
them to appear in such forms." Thus these
senseless Idolaters control the Law of God,
which expressly forbiddeth any such image,
of any similitude or shape of any thing in hea-
ven, in earth, in the waters to be made. Exo.
20. Accusing the majesty of God of inde-
cency, if he hath appeared in any visible
shape, which he hath forbidden to be made
of him. And yet in giving the law, God
w-ould upt appear in anv visible shape, lest
the people should abuse' that shape, to make
an image of God after it, as the Lord himself
declareth expressly, Deul. 4. 15. &c. There-
fore, though it be not simply unlawful, to ex-
press in painting the visible shapes that were
showed in visions to the Prophets, yet to
make those shapes for any use of religion, or
service of God, it is abominable idolatry.
You strain very much to find the image of
God the Father, when you say, he showed
himself to Daniel as an old man. For al
though Daniel in virion saw an old man, how
prove you that the said shape of an old man
represented the person of the Father, ratiier
than of the Son, who is as old as his Father, or
than the whole godhead ? As for the Cheru-
bim over the propitiatory, when you can
show as good warrant for your images, as we
find in the Scripture for them, namely an ex-
press commandment to make them, we will
i yield them unto you to be lawfully made.
! '' Thou shalt not make to thyself",'] saitli the
Lord, that is of thy private authority or mo-
tion, reserving to himself power to command
what images he thought necessary to be
made for the use of his religion. Where
you talk of the images of angels with their
winjs, you might have alleged the authority
of the 2. Nicene council, which defineth, that
they "have 'oodles a'ld are circumsciiptible,"
Acts .5. h\v that you are ashamed ofthe gross
error of that idolatrous council. Tlie image
of God the Father with the world in his hand,
vou commend highly, " to signify his creatioi}

164

ACTS

and govemmeirt in the same, whereof the
people being well instructed, may take much
good and no harm in the world." But fust,
you must remember that these images have
been and are where the people are not m-
structed at all. SecoiHllj', that if they be tru-
ly instructed of the creation and government
of the world, "Tliis is a lying imagey and
doctrine of vanity," aS the Prophet calleth all
images, Abac. "2. iS. Because it makelh the
creation and government of the world to
seem proper to the person of the Father,
which is common to the whole godhead.
Finally, where you say the people through
their faith in Christ, are far from all fond
imagination of false gods, it is most untrue.
For your Popish ignorant people, be as fond
in their imaginations as the heathen were. Au-
gustin saith, worshippers of pictures, though
they profess the name of Christ, neither know,
nor show- forth the virtue or force of their
profession. And of all worshippers of images,
or before images, Aiigustin saith, " And who
doth worship, or pray beholding an image,
which is not so affected, that he thinketh he
is heard of it, and hopeth that to be performed
by it, which he desireth." In Fsal.US. Gre-
gory indeed, contrary to the saying of the
Prophet, Ab. 2. alloweth images to be lay-
men's books, but he forbiddeth all kind of
worshipping of them. And as for the anti-
ouity of them, it was not long before his time
tnat they were tolerated in Churches. Epi-
phanius rent the Image that he found in the
Church, because it was there, as he saith,
"contrary to the authority of the Scriptures."
Ep. ad Joan. &c. The council of Eliberis be-
fore him decreed "that pictures should not
be in the Church, lest that which is worship-
ped or adored, should he painted on the walls."
Behold, the council feared th;it which after-
wards by the neghgence of the Bishops came
to pass, lest the Image of God who only is to
be worshipped, should be painted on the
walls ; and esteemed that to be most detest-
able, which yon defend to be convenient and
lawful. So well you agree with the doctrine
of the ancient fathers and councils.

34. That Dionysius Areopagita was author
of those books which now bear his name, you
bring no proof at all. We allege that Euse-
bius, Hierom, Gennadius never heard of his
writings, for if thev had heard, Dionysius
Areopagita should nave been registered by
them among ecclesiastical writers. And fur-
ther whosoever shall read those books of
his, shall find indeed many ceremonies, but
as unlike to the ceremonies of the Popish
Church, as thev are to ours. The rest, of
the flight of Heretics, and that we see all
antiquity against us, is hut vain janirling
without proof, and contrary to manifest
proof in all our writings against the papists,
and namely, in confutation of these Popish
notes.

Chapter 19.

3, 4. There is nothing in this chapter to

prove Jolm's baptism insufficient. The sense

if. if it were truly translated, they that heafd
John's doctrine, were baptized in the name of
our Lord Jesus.

6. Paul ministered no Confirmation, but by
prayer and imposition of hands procured im-
to them the miraculous gifts of tongues and
prophecy.

12. There was no virtue in the napkins by
touching of Paul's body : the te.xt saith plainly,
the miracles were wrought of God by the
hand of Paul. The napkins and handker-
chiefs were but outward tokens, to confirm
the taith of them that were to be healed in
the absence of the Apostle, that they might
know that the gift of healing which he had re-
ceived of God, was not tied to the presence of
liis body, but tliat he could, when it pleased
God, dispense it being absent : not that who-
soever touched those napkins was by and by
healed. The miracles whereof Chrj'sostom
speaketh, do indeed commend the grace of
Christ their Master, whose faithful witnesses
they were. But thereof it followeth not, th t
all things which have touched holy men mu t
be honoured superstitiously as their relics, or
that we must look for miracles at the tombs of
every saun. Finally, whatsoever Hierom in
heal wrote against Vigilantius, who reproved
the superstition that began to grow in honour-
ing of saint's relics, is nothiiig to defend the
cart-loads of your counterfeit relics, which
are such gross imposturen and cozenages of
the world, as the like iinpudency in feigmng of
superstitious fables to deceive men with
idolatry, was never foimd in the Pagans. He
that hath not observed of his own knowledge
and experience, may read in Calvin's admoni-
tion concerning relics. Which admonition
if it had been, or yet might be followed, that
an inventory were made of all the saints' re-
lics that were said to be in every Church
and Abbey, the monasteries of popish relics
would exceed Lucian's true narrations.
Where you say that relics do yet wonders
among you, they be none other but the lying
signs of Antichrist, and if they \, ere rightly
examined, they would prove to be nothing
else but forgeries. But if any wonders be
wrought to maintain idolatry and superstition,
as Augustin saith of the miracles of the Dona-
tists, we have more need to beware of them.
Deunil. eccle. cap. 16. For miracles are not
sufficient to commend any religion to be true,
but true religion cOmmendeth true miracles.
The Montanists had miracles, as witnesseth
TertuUian. Lib. Be aiiima cap. Nihil ani-
ma;. Marcus the heretic wrought wonders
about the sacrament of the cup. Irene-
uii lib. 1. cap. 9. Vigilantius was not con-
demned of heresy by th(^ Church, although
Hierom did write so bitterly against him,
who did write also against Augustin, and
against Rnfiinus, which yet were counted as
good catholics as he. As for Vigilantius,
neither by Epjphanius, Pliilastrius, Augustin,
Theodoret, Isidorus, Daniascen, Aiitioclius or
any other ancient writer that gathered the
catalogue of heretics and heresies that were
before their time is once touched, or his opi-

ACTS.

1G5

nion against the immoderate estimation of
relics condemned.

15. Tiie devil in this place obeyed neither
the name of Paul nor of Jesus, therefore
neither of both names uttered by conjurers
were able to e.xpei devils. And therefore I
marvel wiicrcupon you dreamed, when you

fathered this note upon these words, Paul I
now. In Hierom we read iliiit many by
Hilarion were delivered from devils, but that
any other did cast out devils in his name we
read not. Of the miracles done at the tombs
of Martyrs I have spoken before. That Lu-
ther and Calvin attempted to cast out devils,
and sped as these Jewish conjurers, it is a
popish slander invented by a lying spirit,
which possesseth many papists.

18. Not all that believed, but many of them,
the text saith, came voluntarily, not of neces-
sity, and confessed openly some of their
deeds, namely such as exercised sorcery,
and such curious arts, not all their sins m
thoughts, words, and deeds, therefore they
came not to popish auricular confession.

19. If heretical books be confuted as most
of the popish books are, it is not necessary to
burn them. For by reading them with their
confutations, ihe true Christians shall learn
more and more to detest thoir hfrf^sios : as in
the books confuted by Aiilihihi, ('\iil, iind
others is manifest. Bin I'lm-i^ wliuli kiinu
they carmot prevail against ihr truth, will liavr
all books of true doctrine, which they call
heresy, to be burned and defaced : yea even
the holy scriptures if they be not of their own
translation.

21. The Gospel was not taken away from
Jerusalem when Paul came thither, for many
ten thousand Jews believed c. 21.20. And
the Gospel was received in Rome long before
Paul saw Rome.

24. The Greek word in this place doth pro-
perly signify certain pieces of coin, in which
was stricken the temple and image of Diana,
more like to your popish broaches and other
tokens of Idolatry that are sold and given in
places of your pilgrimages, than unto your
superstitious shrines. Yet Chrysostom in-
terpreteth the word to signify little arks or
shrines, or such like superstitious toys. Act.
Horn. 42.

35. Our translators add but the substantive,
which must needs be understood, to the adjec-
tive, and so doth Chrysostom understand the
word, so doth Oecumenius expound it. And
your interpreter doth add that which is neither
m the word nor meaning of the text. We
need not add the word image against popish
images, we have places enough to condemn
your foul idolatry, plain and evident. Which
if the curse of God pronounced by the prophet
were not upon you, you could not but see.
But seeing bv God's judsment you are made
like those things which you make and
worship you have eyes and see not. Psal.
115.8.

Chapter 20.
7 Paul ministered in both kinds, accord-

ing to his own doctrine, and Christ's insti-
tution. 1 Corinthians, 11.

16. The Piische and Pentecost now observ-
ed do differ from the Jews' feasts ; therefore
the Apostles could not celebrate them both
together. And the diversity of celebration
that was inunediately after the Apostles, ar-
gueth that the Apostles, as in a thing indiffer-
ent, decreed noihiiiir certainly, which appear-
eth in the coiitn.v. i-\ In tween Polycarp and
Anicetus' Inn, us „i,u,l l.iiseb.Ub.5. cap. 26.

21. The docinii.- ,.| .lusiification by faith
only, doth not exclude, but require repentance
from dead works, and renovation unto good
works.

29. Calvin and Luther were no ravening
wolves, nor bloodsuckers, but faithful and
diligent Pastors.

35. This helppfh nothing your Popish un-
written traditions, for this doctrine, though
not in such ftuin oi woiil;, yet in substance of
matter, is wnitrn m the Gospel, yea in the
law and the prophets.

Chapter 21.

9. That Peter used his wife after his call-
ing, Matlh. 8. Of Philip you may say what
you will, but you are never able to prove, that
lu> used not his wite after his calling. And
t^'hniens Alexandrinus saith plainly against
\'>u: that "Peter and Philip begat sons." Stro-
mal, lib. 3.

9. Clemens Alexandrinus saith, doubtless
out of some very ancient tradition, that " Phi-
lip gave his daughters in marriage to hus-
bands," Sto?rial. lib. 3. which is contrary to the
profession of perpetual virginity. Many also
that were married, were enuued with the
gift of prophecy.

Chapter 22.

17. The text joineth with the Sacrament, in-
vocation of the name of the Lord, whereunto
salvation is promised, Rmn. 10. 13. Joel. 2. 22.
to wash aw.ay his sins. Therefore this place
maketh nothing for your Heresy, that the Sa-
cramenrs give grace, ex opere operato, of the
work wrought.

Chapter 23.
8. Of truth, nothing but truth can be con-
cluded, but of falsehood, not onlv falsehood,
but sometime truth. As this truth, that the
dead are not to be prayed for, doth follow
of the false opinion of the Sadducees, that
the soul is mortal supposed to be true, and
so do many other truths. As for example,
the souls of the righteous be not in torment
after their death, the souls of the wicked
be not in heaven after their death, &c. Not
only Ananias was a Sadducee, but also An-
nas and Caiaphas, before Christ's death.
Caiaphas doth prove himself to be a Sadducee
by his saying, John 11. 50. wherein he spake the
truth aoninst his meaning. Ann is is shewed to
be a Sadducee. Art. i. 1. & 6. And Jo-
sephus testificih, thai the Sadducees were
chief in dignity, and had the government
many times among the Jews, therefore it is

166

ACTS.

not unlike, but many of that vile sect by bri-
bery aspired to the high priest's office. An-
tiqui. lib. 18. cap. 2. , - , , •

12. He ihat vovveth that which he is not
able to perlorm, doth likewise sin, and doth
of necessity break that vow, which he is not
able to keep. And if any man take an oath,
to discover true Catholics, he is bound to
perform it. For it is no sin absolutely to dis-
cover them, that may without sin discover
themselves. And many vows and oaths, are
unlawful to be made, which when they are
made, it is lawful to keep, as the oath made
to the Gibeonites, the breach whereof was
punished in Saul's posterity, 2 Sam. 21. And
if it were sin absolutely to discover them,
yet it is not lawi'ul to lie in denying or con-
cealing of them. Wherefore your doctrine
savoureth strongly of the sect of the Priscil-
lianists which said : " Swear and forsvyear,
but bewray no secrets." Although obstinate
Papists, be indeed rank heretics and traitors.

Chapter 24.
25. The right way to teach justification by
faith only in Christ, is begun with man's con-
demnation by the law, whicli requireth justice,
temperance and all virtues, most perfectly, in
pain of damnation ; and after men are justified,
to teach them also that all virtues are neces-
sary fruits of faith. And therefore yoti may
go look what heretics do say, that virtues
make hypocrites. For we say no such thing.
But they that teach justification before God,
by works, or by keeping the law, do rather
make men hypocrites than trulyjusl, because
that of works of the law, no man is justified
before God. Gal 2. 10, 11.

Chapter 25.

19. Jesus Christ never gave the city of
Rome, the seat of Caesar to Peter, and much
less to the Pope, but the Pope hath usurped
it against Cassar, contrary to the express
commandment of Christ: Give unto Csesar,
that which is Caesar's. Matt. 22. 21.

Chapter 26.

20. Paul preached repentance, but never
Popish penance ; whereof if he had spoken,
none of that honourable audience could have
understood him. Therefore he useth that
word in the same sense it was commonly un-
derstood both of the .lews and of the Gentiles
of whom this assembly did consist.

Chapter 27.

23. God's providence was great to plant and
increase his Church at Rome, but not to set
up the Pope's authority there, above all o'her
bishops, yea above kings and princes. Whe-
ther Peter preached or died at Rome, we find
nothing in the Scriptures, which should not
have been omitted, if it had been so necessa-
ry a matter to be known for the Pope's supre-
macy as you make it.

24. Whom have I in heaven saith David, but
thee ? speaking to the Lord Ps. 73. 25. And
we having an advocate with the Father, Jesus

Christ, have no need of Paul's intercession, 1
John 2. 1. Augustin saith, "That Christ our
high Priest having entered into the innermost
part of the vail, that is, heaven, he only of all
them that have tasted flesh, dotii make inter-
cession for us." Psal. 64.

31. God appointeth before hand not only
the end, but also the means by which men
come to that end. So in predestination of the
Saints to salvation, he haih appointed that
they shall repent, believe, and work tlieir sal-
vation with fear and trembling, which means
if men do always and finally despise, we may
not say, " they cannot be saved though they
be predestinate," which is blasphemv to think,
but out of doubt they were not predestinated
to salvation. Because the Holy Ghost hath
said, whom he hath predestinated, he hath
called, justified, and glorified. Rom. 8 30.
The will of man is free from coaction in all
things, but not from slavery to sin, but so far
forth as it is made free by the grace of Christ.

Chapter 28.

1. If the inhabitants of Malta do show
Paul's prison, they show a fable : tor it is ma-
nifest oy the text, that although he were a
prisoner, he was not shut up in a prison.

5. Our merchants and other that have tra-
velled into Malta can find no such miracle of
that land. But if God have given any such
grace to that island, it is not to maintain su-
perstition or idolatry, but to show the glory of
his truth that his Apostle preached. We
doubt not of the power of God in working mi-
racles, but where we have not his word to
assure us, we must have good proof before
we are bound to give credit. "Christ show
eth," saith Tertullian, "that the faith of signs
and wonders which are easy to be done by
false Christs, is rash and uncertain." Advers.
Marc. lib. 3.

20. Chrysostom in the same homily, De
patientia, Job 5, saith, " If any would reward
me with all heaven, or with that chain where-
with Paul's hand was bound, I would prefer
it in honour." By which saying itappeareth
that the fathers in amplifications sometime ex-
ceed measure. Gregory learned not of the
Scriptures to send the filings of a chain which
he knew not whether it were Paul's or no, to
tne empress. Paul himself sent no snich vain
presents.

22. As Paul proved that way which they,
called heresy to be the true religion, we have'
been always ready to prove that which you
call heresy in us, to be the true religion of
God, iiamely by the holy Scriptures, Arts 24.
14, which we are sure was itie faith of Adam
and all the Patriarchs, Prophets, Apostles,
and of all true Christians unto this time. That
Papists are able to deduce their faith from
/Vdam Adc, it is a most monstrous fable, see
ing they cannot deduce it out of the holy
Scripture.s, which they hold to be insufficienf
to teach all things necessary to be believed
unto salvation. What testimony can they
have of the faith o' Adam with all the rest of
the Patriarchs, Prophets, and Apostles, when

they refuse the holy Scripture as insufficient?
The name of sect and heresy doth as truly
agree to you that falsely object it to us, as it
did to the Pharisees, fcjadducees, and obsti-
nare blind Jews, that falsely did charge the
doctrine of Christ and his Apostles with it.

27. The e.xcecation of the Jews is to be
attributed to themselves that obstinately re-
fused to sec : and to God, who justly punish-
eth them with that blindness that they could
not see.

ANSWER TO END OF THE ACTS OF THE APOSTLES.

VVe do not think it impossible that Peter
might be at Rotue, and die there, but we say
it IS not like to be so, because there is no
mention thereof in the Acts of the Apostles.
And if he were at Rome, because the Scrip-
ture doth not make mention o( it, we afHrm
that it is not necessary to be known that he
was there. Moreover, whereas Hierom af-
finneth that he came to Rome the second
year of Claudius, and held the priestly chair
25 years, we say it is impossible to be true,
because it is confuted by the Acts of the
Apostles, and the Epistles of Paul, and the
Greek writers, which affirm that he was 7
years at Antioch before he came to Rome.

TS. 167

f The Church of Rome, had been happy still
if she had continued in the doctrine of Peter
and Paul, wherein she was first instructed,
Augustin writcth against some that feigned,
that Christ did write magic books to Peter
and Paul, supposing Paul to have lived with

' Christ, "l-'or that they had seen Christ
painted with Peter and Paul, in divers places
of Rome. Because Rome doth more notably
and solemnly commend the worthiness <n

I Peter and Paul, even because of the same day

I of their passion. So by all means they were
worthy to be deceived, which sought Christ
and his Apostles, not in their holy books, but
in painted walla."

It sufficeth us to know, that the articles of
the Creed are all and every one proved to be
true, by the writings of the Apostles, ahhough
we know not, when, or by whom, that symbol
was first compiled. But where you say, that
all of age and capacity are bound to know
and believe every article of the same, you
condemn the opinion of your forefathers,
which thought it not convenient, that they
should learn them in their mother tongue, and
that it was sufficient for them, to say their
creed in Latin, though they understood never
a word of it.

ANSWER TO THE ARGUMENT OF THE EPISTLES IN GENERAL.

In this Argument, beside tnat it doth not
express sufficiently the sum ol the Epistles,
the reader mu?t be admonished, that it is no
where written in the Epistles, nor in the whole
Scripture : that every member of the Catholic
Church, hath strength sufficient to make him
able to fulfil the commandments of God's
Law, in such perfection as God requireth in
his Law, or that his works are made merito-
rious of eternal life. The contrary doctrine
is manifested in Paul, Rom. 7. 18, to the end,
Rom. 6. 23, neither doth he ever ascribe such
virtue to works, as the Papists do, that they
are meritorious. He that will not err in read-
ing these Epistles, must learn to know that
Church to be the pillar of truth, which hold-

I eth the doctrine of truth taught in these Epis-
I tie, and in the whole Scripture, out of which
I only, the ti^ie Church must be known from
the lalse, Chrysoslom in Matthew, oper. imperf.
homily 49 in John, homily 58. in Genesis, ho-
mily 12 and 13. Augustin, de unilat. EccL cap.
2 and 3. and 16. De pastorihus cap. 14. Final-
ly, those hard places to understand, where-
of Peter speaketh, are only concerning the
second coming of Christ, and not generally
all the matter of his Epistles: yet are there
other things hard also, l)ut Augustin teacheth
us, that "nothing is contained in those dif-
ficulties, which is not elsewhere found utter-
ed most plainly." De doclrin. Christ, lib. 2.
cap. 6.

ANSWER TO THE ARGUMENT ON THE EPISTLE TO THE ROMANS.

Epiphanius saith. the Epistle to the Romans
is counted the first among Catholic Chris-
tians, but he saith not, it was so accounted
for the primacy of the Church ot Rome. By
the same reason you might prove the Church
of the Jews to be the chief, because the Epis-
tle of James is placed before the rest. Au-
gustin joincth to the words by you set down,
"Taking from both, that is, Jews and Gen-
tiles, all pride of merits, and joining them both
together to be justified by the discipline of
humilitv." Whereby we see, that Augustin
calleth the opinion of merits' pride, and the

doctrine of justification by faith, the discipline
of humilitv, as indeed it is. For the Apostle
never saith, that men shall have strength to do
meritorious works afterward, which were not
to take away the pride of merits, but to change
the matter of pride, the pride of merits still re-
maining. Finally, Luther and Calvin make no
dissensions, or scandals against the doctrine of
the Roman Church taught in this Epistle, but
discover the heresies and blasphemies of the
Antichristi in Church of Rome, which are con-
trary to the doctrine of this Epistle, and to the
ancient faith of the Church of Rome.

168 ROMANS.

ANSWER TO 'J'HE ANNOTATIONS ON THE EPISTLE OF PAUL THE

APOSTLE TO THE ROMANS.

Chapter 1. ! 9- To serve God in spirit, cloth not exclude

7. This form of saUitulioii or blessing was outward works of obedience, but requireth
not proper to the A|)o.sile, for it is not used of them to be done, not with the outward man
them all, but may Willi huiuility and reverence, only, as hypocrites do then>, but in true af-
as a prayer, bles^inij, or Chrisiian salutation, fection ot mind. Ceremonies oiher than
be used of all Christians, especially oi minis- such as be necessary, as those of Christ's in-
ters of tlie Church. And although Mani- stitution, or such as be convenient for order,
cheus in a certain Epistle to Marcellus, did decency, and edification: are excluded by the
wish'' grace, mercy, and peace," yet was that worship in spirit and truth: which God re-
never accounted heresy in him, but that he quireth, John 4, and Paul practised in the
called himself, as Epiphanius recordeth, "an gospel.

Apostle ot Jesus Christ," and as Augustin re- 15. Paul did preach the gospel also by

porleth in Episl. fundamenti, " an Apostle of writing, and the people did hear by reading.

Jesus Christ by ilie jjrovidence of God the For it^it had not been in his commission to

Father," without any further salutation there, preach the gospel by writing, he would not

So these two doctors are quoted in vain, to have declared in the beginning, that he is an

prove it unlawful to use this salutation. Apostle of Jesus Christ, whereby he procu-

8. So long as the faith which the Apostle reth attention and obedience unto his doctrine
praised, did continue in the Church of Rome, wtiich he teacheth by writing. Peter neither
the lathers had cause to praise God, j^nd to in writing, nor in general preaching, showed
commend it likewise. But none of them said himself chief of the commission, yet faithfully
or thought that it could not fail, or that the discharged of the Apostleship the circumci-
Churchof Rome could never depart from that sion, tli.it was committed unto him, Gal. 2. 7.
faith. The word which you translate in Cy- 17. These are the words of Augustin. " He
prian misbelief, is Perjidia, fahehood, or false said not the justice of man, or the justice of
dealing: for he speaketh of discipline, and a mans own will, but the justice of God, not
not ot taith, against which discipline the Ro- by w hirh ( '.ml i# just, but wherewith he doth
mans while they continued in the faith that cidtiir man. whetj he justifieth the ungodly."
was commended by the Apostle, would do For man is clothed with the justice of Christ,
nothing, as they profess in their epistle to Cy- 1 when justice is imputed to him without works,
prian, acknowledging that it were the greatest Rom. 4. 6. And the ungodly man is not jus-
shame for theni that could l^e, to degenerate tified by justice that is in him, for ther& can
or go out of kind, from those commendations be none in an ungodly man, but by justice im-
and that glory. "For it is less shame," say puted unto him tor the merits of Christ,
they, "never to have come to the commenda- Wherelore this place of Augustin, maketh
tion of praise, than to have fallen down from directly against justification by inhereiit jus-
the high top of praise. It is less fault not to tice, as every man might have seen, if you
have been honoured with a good testimony, hadnotof heretical malice suppressed the rest
than to have lost the honour of good teslimo- of the words, and falsely translated the word
nies. It is less crime for a man to have laid induit, which signifieth, hath clothed, and not
basely without praise or commendation of endowed.

virtues, than being disinherited from faith, to 17. The faith of the Catholic church is not
have lost his own praises. For those things the Popish faith, but the faith that apprehend-
which are uttered to the glory of any person, elh the mercy of God in the merits of Christ :
do swell up into the envy of a most grievous which faith worketh by love, and obtaineth
crime, unless they be kept with diligent and remission of sins committed of infirmity,
careful "labour," Epist. 31. For Cyprian, whereof we are truly penitent. This is that
thougH in error himself, yet chargeth Rtepha- faith whereby the just man liveth. "And
nus bishop of Rome with error. Hierom without it," saith Augustin, "those that seem
showeth, that Liberius bishop of Rome fell to be good works are turned into sins. For
into heresy, in calal. Forlimat. Also he re- all that is not of faith is sin. Theref^ore there
proveth the custom of the church of Rome, is but one hope of all the godly, which groan
Ep. Evagrio, and preferreth the custom of the under his burden of corruptible flesh, and in-
Catholic church in all the world. Ambrose firmity of this life, that we have an advocate
professeth, that he desired to follow the with the Father, .Testis Christ the righteous,
church of Rome in all things. " But yet we and he is the propitiation for our sins." Cant

therefore that which is better observed in man's faults by penance, he hath no word

ig a
.but
other places, we do rightly observe." De sa- contrariwise he saith, "Seeing all the just,
cram. lib. 3. c. 1. Wherefore you gain nothing both of the elder time, and the Apostles, lived
by these commendations but greater shame, bv right faith, which is in our Lord Jesus
except you prove the Romish religion that now Christ, and had such holy nianner.» with faith,
18 Papistry, to be the same faith that was prais- that although they could not be of so perfect
cd by the Apostle and the ancient fathers. I virtue in this life,'as in the life to come, yet

ROMANrf.

169

what sin soever halli crept upon them of hu-
man frailty, it is immediately wiped away
through the piety of the same faith." Our
sins, tlierefore, through laith, are Ireely remit-
ted. And this saying dotli jirovc mvincibly,
that a man is iustitied wholly by faith, and not
partly by works. For if a man were justified
partly by works, as the scripture saith, " the
just shall live by faith," we might as truly
say, the just shall live by works, which all
Christian ears abhor to hear.

18. The Law which is a schoolmaster unto
Christ, teacheth us how to live alter we be
incorporate to Christ. Therefore it must be
preached, that menseeing their danination by
the Law, may be saved by faith in Christ,
and being justified by faith, may walk as obedi-
ent children in holiness and righteousness, and
not after the former lusts in ignorance, 1 Pet.
1. 14. (fcc. Lack of faith is the root of all sins.
And all breach of God's commandments, in
the regenerate which know them, cometh
through weakness of faith.

23. Such be your images oi God the Father,
and of the blessed Trinity : the rest of your
images also, made and set up to be worship-
ped, or had in any use of religion, are ex-
pressly forbidden by the second command-
ment.

24. Both is true, that God hath delivered
them, and not barely suffered them, as a just
Judge, and they have delivered themselves,
as following their abominable lusts.

26. God as a righteous Judge delivereth
up the wicked, who wiUingly deliver up them-
selves, not driving nor forcing them to sin,
nor barely permitting, but willingly punishing
them, in withholding his grace from them,
and giving them over to their own destruc-
tion. The wickedness of unnatural lust is no-
where more common, than in the maintainers
of such idolatry, as the Apostle here con-
demneth, and whereof he showeth that it is a
just vengeance and punishment.

32. The scripture neither here nor any
where else doth teach, that any sins are so
venial, that is, "pardonable of their own na-
ture and not worthy of damnation." For the
wages and worthily deserved reward of all
sin in general, is death, Rom. 6. 23. though
some sins are more heinous, and deserve
greater damnation. And to say, that some
sins are pardonable of their own nature, is to
say, that Christ died not for such sins, or that
in vain he died for them, seeing they are par-
donable, and do not deserve damnation of
their own nature. But the Scripture telleth
us, that all " transgression of God's law is
sin," and deserveth the curse of God, and
therefore damnable. 1 John 3. 4. Gal 3. 10.

Chapter 2.
6. Augustin's words are these, " Good
men also shall not receive reward according
to the merits of their good will only, but also
have received even the same good will by
the grace of God." So that he ascribeth the
reward wholly to the grace of God, and not
to the merits or worthiness of men's £food
22

will. " For the ungodly man is justified with-
out the merits of good works by taith," Ps. 67.
" Thou art nothing by thyself, call upon God,
the sins are thine, the merits are God's
punishment is to thee : and when the reward
shall conic, he will crown his gifts, not thy
merits, /"s. 70. Con. 2.

6. The Apostle neither here nor any where
teacheth, that Christian men's works are me-
ritorious, or the cause of salvation. Neither
dolh he say expressly, as you most falsely af-
firm, that he giveth everlasting life to men for
their good works, although he say, God shall
render to every man according to his works :
" Glory, honour, and incorruption to everyone
that worketh good." And you do as falsely
slander Augustin„to say, " life everlastingto
be rendered for good works, according to
this manifest scripture." For thus he moveth
tlie question. " If life eternal be rendered to
good works, as the scripture saith most ma-
nifestly, that God shall render to every one
according to his works, how is life eternal
grace? seeing grace is not rendered to
works." Behold, he saith to good works, not
for good works : and so concludeth the ques-
tion, that he excludeth the merit of good
works : Therefore most dearly beloved, our
^ood life is nothing else but the grace of
God : and without doubt life everlasting
which is rendered to good life, is the grace
of God : and this is freely given, because that
is freely given, to which it is given. But that
to which it is given, is only grace, but this
which is given to it, because it is the reward
of it, is grace for grace, as reward for righ-
teousness, that it may be true, because it is
true, that God shall render to every one ac-
cording to his works." And in the next chapter
he writeth, "The Apostle saith, eternal life
is the grace of God, that we might under-
stand hereof, that God brin"eth us to eternal
life, not by our merits, but for his own mer-
cy." Although the purpose of the Apostle in
this place be not to show how men may at-
tain to eternal life, but that none can by their
own justice attain to it, because no man
bringeth such works as God's justice requi-
reth, to deserve eternal life, namely a perfect
observation of the law without any transgres-
sion.

13. This sentence is not the ground of
James' disputation, that faith void of good
works doth not justice, and that good works
also justify or declare a man to be just. For
the Apostle here speaketh not of faith, but of
the Law. The law justifieth only the doers
and perfect observers thereof, faith justifieth
the believers. Neither doth Paul speak here
of any means, whereby a man is justified, but
showeth that no transgressor of the law can
be justified by the law, because the law justi-
fieth none but the doers thereof, which seeing
no man doth perfectly, no man is justified by
the works of the law, as he saith expressly.
7?om. 3.20. Gal.Z.W. As for your distinction
of the first and second justification before God,
it is but a new devise, not thmescore years
old, utterly unheard of among the ancient fa-

170

ROMAIs'S.

thers. For whom God justifieth by faith
without works, he also glorifieth. Rovi. 8. 30.
And that which you call the secondjustifica-
tion, or increase of justice, is but the effect
and fruits of justification betorc God : and a
declaration befcve men, that we are just.
And so meaneth .lames, that Abraham who
was justified or made just before God through
faith, was also justified, or declared to be
just, before men, by works : when he offered
his son Isaac. So that this diversity of justi-
fications, ariseth of divers significations of the
word justifying, which signifieth sometimes
to make jusi, sometimes to show or declare to
be just : as where the Prophet saiih to God,
Fs. 51. " That thou mayest be justified in
thy sayings," meaning, that thou mayest be
declared and approved just. " So wisdom is
justified of her children," that is declared, and
approved to be just. Matt. 11. 19. "The
Publicans justified God." Luke 7.29. "Christ
was justified in the spirit," I Tim. 3. 16. That
is, declared to be just, in which sense James
saiih, that a "man is justified of works."
Therefore where as you quote Augustin, for
your distinction of the first and second justi-
fication, there is no word in him thereof.
Finally, where you say, we condemn all
Christian men's works,' as unclean, sinful,
hypocritical, Pharisaical, it is a most impu-
dent slander, for we acknowledge all good
works of Christian men, to be tlie gifts of
God, the fruits of justification, the notes of
election, the way wherein all Christians must
walk unto salvation : but seeing they are
imperjecl, they are not able to make us just in
the sight of God.

13. You deal not only deceitfully, but most
falseljr and impudently, to say we make the
word juslifi!, in this place to signify, acquitting
him that is worthy to be condemned, or to
have the justice of Christ imputed to him
without works. For we say, that he which
observeth the law shall be justified and made
just by merit of his works, if any man can
perfectly observe it. But he that is a trans-
gressor of the law, is no doer of the law, to
be justified thereby. But when we speak of
justice by imputation, as the Apostle hath
taught us in the 4th chapter, we affirm that
God justifieth us, when he imputeth justice
unto us without works, by which imputation
of justice, we are not falsely accounted, but
are indeed by God truly made just, by the
righteousness of Christ which is given unto
us, and which we aj)prehend by faith: so
that although we be unjust in ourselves, we
are truly just in Christ, because Christ is
truly given unto us, " to be justice, sanctifica-
tion and redemption," 1 Cor. 1. 30. and we are
truly made "the justice of God in him,"
2 Cor. 5. 21. "When we are found in Christ,
not having our own justice which is of the
law, but that which is by the faith of Christ,"
the "justice which is of God through faith."
Fhil. 3.9. So the whole glory of our jirsiifi-
cation, is referred only to the mercy of God
in Christ. As for that you call justice inhe-
rent, is sanclification, following justification.

no cause, but a necessary effect thereof. And
therefore you wrestle in vain, out of this place
to prove justification of a Christian man by
works, where the Apostle proveth, that no
man can be just by works, because no man
fulfilleth the law. Augustin gathereth not
hereof, that any man shall be just by fulfilling
the law, but that " the Jews the hearers of the
law, had need of the grace of the just justi-
fier, that they may be doers. Or else it is so
said," saith he, "they shall be justified, as if
it were said, they shall be accounted just,
they shall be reputed just." For thus he han-
dleth the matter. " The doers of the law
shall be justified, is for to be understood, that
we may know they cannot otherwise be doers
of the laM--, except they be justified, that justi-
fication doth not come to the doers, but justi-
fication goeth before the doers of the law.
For what other thing is this word justified,
but being made just, verily by him which jus-
tifieth the ungodly man, that of an ungodly
man, he may be made just ? For if we should
speak so, that we should say men shall be
delivered, this verily should be so understood,
that liberty should come to them that are
already men. But if we should say, men
shall be created, it should not be understood,
that they should be created, which were men
already]^ but by the very creation they should
be made men. So if it were said, the doers
of the law shall be honoured, we should not
take it rightly, but that honour should come
to them, which were already doers of the law.
But when it is said, the doers of the law shall
be justified, what other thin^ is said than the
just shall he justified, for the doers of the
law, verily are just, and by this it is as much,
as if it were said, the doers of the law shall be
created not because they were, but that they
may be: that the Jews which are hearers of
the law, might so understand, that they have
need of the just justifier, that they may be
doers." Thus without all shame of^ obstinate
blindness, you allege, Augustin for you, where
he reasoneth purposely against you : and
slander us to think, that it is more to God's
glory, to call and coimt an ill man so conti-
nuing for just, than by his mercy to make an
ill one just indeed. "For we think and say,
that God of a wicked man, by his grace and
mercy doth make one just indeed by the jus-
tice of Christ, neither calling nor accounting
him just, that continueth wicked, as he was
befoi-e, but giving him also the spirit of sanc-
lification, whereby after he is made just by
grace, he doth the works of justice, and keep-
eth God"s commandments though not perfect-
ly in this life, but labouring toward perfection
until he come to the estate of happiness,
which is perfect in the life to come.

26. The Apostle saith not, that any Gentile
fulfilleth the justice of the law, but if he keep
the justice of the law, which none doth, the
want of circumcision doth not hinder him
from being just. Therefore he doth "not in-
sinuate, that true justice is not in faith only
but in doiuE of good works, and kceiiing the
law by God's grace," for as yet, he speakctb

ROMANS.

171

not of God's grace, nor of keeping the law by
his grace, but confuteth the Jews which glo-
ried in carnal circumcision, and kept not the
law.

29. God endueth no man with sufficient
strength to keep his commandments in this
life, in sucii perfection as his law doth re-
quire, yet liis grace in the merits of Christ, is
sufficient for us, seeing his strength is made
perfect in intirmity, 2 Cor. 12. 9.

Chapter 3.

4. God preserveth men from error that
neglect not to follow his word, which is the
rule of truth. Against which, if governors of
the Church, councils, or any other men, will
presume any thing of their own wisdom, they
are left unto error.

5. All sin is manifestly against the will of
God revealed in iiis word, although nothing
come to pass, contrary to the determination
and secret will of God, which is often un-
known but never unjust. Neither can sin
come of God, which is perfectly good. But
as it is a demonstration of his justice, in the
punishment thereof, and of his mercy in the
pardoning thereof, it is not against the secret
will, that there is sin, for we must as well
take heed of the blasphemy of the Manichees
that feigned an evil God, because evil could
not proceed from the good God, as ot the im-
pudence and blasphemy of the libertines, that
make God the author of their sins, which
•they commit of their own wicked corruption
to serve their own lusts, and not to serve the
glory of God.

10. These general speeches declare that
none was ever void oi sin, or good of his own
. Btrength, but only by the grace of God, as Job,
Zachary, Elizabeth, and all the elect of God,
after they are called and justified. And even
the Virgin Mary, and John Baptist, were not
just in God's sight but by faith in Christ. For
not only in the 13th rsalm .- but also in the
Ps. 143. 2. the Prophet saith, that "none living
shall be found just in God's sight." There-
fore he speaketn of that corruption of ail man-
kind, considered without the grace of God
justifying them, and not of the multitude of
the wicked only. For how could all the
world be made guilty before God, and every
mouth stopped, if only the wicked were un-
derstood ? therefore of necessity it pertaineth
to all, and so doth Chrysostom expound it in
ep. ad Rom. Horn. 7. Theodoret. apud Oecum.
and the text is plain. Alhinusin Fsal. 142.

20. Augustin also often showeth, that
good works done of faith, do "follow him
that is justified, and do not go before to jus-
tify," and therefore cannot join with faith in
justification. Paul to the Galatians speaketh
expressly against them that joined any works
either ceremonial or moral, with failh in
the act of justification. Galaf. 3. 10. 11. 12.

21. Againstlliis proud and scornful slander,
what we hold of the justice of Christ imputed
to us through faith, is declared before, cap. 2.
ver. 13, and need not be repeated again : that
we are justified in God's sight, by the justice

and merits of Christ, which is given to us of
God, and we by his spirit being made lively
members of his body, are truly accounted just
by his righteousness. And that virtue of jus-
tice, whe'r-ewith God, by the spirit of regene-
ration, endued man at his conversion, is an
effect or fruit, not a cause of our justification
before him. Neither doth Augustin say any
thing to the contrary, but to the confirmation
hereof For we acknowledge, that God doth
work our illumination and justification in-
wardly, who by his grace, doth ingraft even
infants, into his body. " For he in whom all
shall be quickened, givcth the most secret
grace of his spirit to the faithful, and poureth
It even into infants, which cannot follow his
justice in works, but by the secret communi-
cation and inspiration of spiritual grace, by
which whosoever cleaveth to the Lord, is one
spirit," saith Augustin. And therefore to be
justified in Christ, is to be truly justified by
the justice of Christ, as all have truly sinned
in the sin of Adam, and are justly condemned
in Adam, not only in imitation ot Adam. For
by the discourse of Augustin, the justice of
Christ is no more inherent in us, than the sin
of Adam, whereby yet we are condemned,
through propagation of Adam's corruption,
as we are justified by communication and
participation of the grace of Christ by his
spirit.

22. Hope and charity do of necessity fol-
low true faith, by which we apprehend the
justice of God, but they are not comprised in
the word of faith, to join in apprehending God's
justice. Paul to the Galatians saith, that
faith which worketh by charity, availeth with
God, he saith not, that charity with faith ap-
prehendeth God's justice, or justifieth before
God, but showeth that a lively faith which
worketh by charity, doth justify before him.

24. Paul acknowledgeth but this one justi-
fication by faith without works, before God :
in which there is nothing given to merits,
either of faith or works. Nor any disposition
or preparation to justification by faith and
works proceeding of grace, but as Chrysos-
tom saith, " so soon as a man hath believed,
he is immediately withal justified." In 3. ad
Rom. Horn. 7. " He showeth here the power
of God, that he hath not only saved, but also
justified, and brought into glorification, using
no works hereunto, but requiring faith only."
You see that he ascribeth salvation to this
justification wherein God useth no preparation
of works, but faith only.

28. Faith here excludeth all merit of works,
from justifying a man : yet the sacraments
have their place, as seals of justification : and
good works as necessary fruits and effects of
justification. And whereas you say, we foist
in the term only, you were best charge all
the ancient fathers, which view this term, of
whom we have received it, to be foisters, and
excluders of the sacraments and good works.
Chrysostom saiih, " That God had both saved
and justified us, using thereto no works, but
requires faitn only." Ambrose saith, "All that
are justified, are freely justified, because

172

ROMANS.

working nothing, nor recompensing, the^ are
justitiedby faithonly, through ihe^itt of God,"
in 3. ad. Rom. Ongen saith, " G-od justifieth
hy contemplation oitaith only." Com. in Ep.
ad Rom. lib. 3. aip. 3. Theodoret upon the
text, being justilied tieely, saith, "lor having
brought laith only, we have received remis-
sion of .sins." Jn Rum. 3, liierom, or what
ancient writer soever, is author of the com-
mentaries in Ep. ad Rom. 4. sailh, " God jus-
tifieth the ungodly man by faith only, not by
works which he had not." And in other
places very often useth the same term, as
Chrysostom and Ambrose also. Likewise
Cyprian hath the same term, saying, " That
faith only availeth, and that so inuch as we
believe, so much we obtain." Hilary in Malt,
can. 8. and can. 21, saith, " That faith only jus-
tifieth." Gregory Nazianzen saith, "To
believe only is justice," Orat. 22. Basil saith,
" This is perfect and full rejoicing in God,
when a man doth not boast of his own righ-
teousness, but knoweth himself to be void of
true righteousness, and to be justified by faith
only in Christ." Dekumil. Hom. 51. Rufiinus
saith, " Only belief ought to suffice for remis-
sion of sins." Expose, symb. Awgustin saith,
" It may be rightly said, that the command-
ments of God pertain to faith only, if not a
dead faith, but that lively faith be under-
stood, which worketh by love. De Jide. et
oper. c. 22. Only faith in Christ doth make
clean." Fs. 38. Faalinus ep. 5S. Augustin
saith, "Salvation is to be sought by faith
only."

Chapter 4.

1. The Apostle provelh by the example of
Abraham, that no man hath estimation of jus-
tice before God, for the merit of any works
done before faith, or after faith. And so his
arguments do prove evidently. For if Abra-
ham be justified by any works, he hath to
glory, but no man hath to gloi-y, ergo, he was
not justified by any works. KAbraham w^ere
justified by any works, the reward should be
imputed, not according to grace, but accord-
ing to debt : but the reward is not .imputed
according to grace. Ergo, Abraham was not
justified hy any works of his. Anselm. De
Excell. Virg. MaricB.

Abraham was justified, as David termeth
the blessedness of man, to whom God repu-
teth justice without works. But David term-
eth this blessedness of every one whose sins
are forgiven : therefore of faithful men to
whom God reputcth justice without works.
As it is manifest by the Psalm, where he
applieth the comfort of this blessedness to
himself, that had obtained remission of his
sins. P/tal. 32. 3, 4, 5. and afterward saith :
That every iioly man shall pray for it, ver. 6.
The Holy Ghost therefore, spcaketh not of
your fancy, of the first justification, wherein a
man cannot stand one minute of an hour, but
of (Jod's justification, whereby he continueth
us in justice by iiis only mercy, in the merits
of Ciiri.st apnrehcnded by faith, until he bring
U8 to eternal glory. Rom. 8. 30.

2. If Abraham were justified before God,
by works either done before faith or after, he
hath to glory with God, but glorying with
God, is excluded by justification by faith.
He also to whom God oweth a reward of debt,
may glory with God, therefore if Abraham
could claim ju^ification by works, though
proceeding of faith, he might glory with God.
But the reward is imputed according to grace,
and not according to debt : Therefore Abra-
raham was not justified before God, by works
proceeding of faith.

4. He also thatpresumeth of his own works
tobe justified, though he acknowledge that he
hath done them by the grace and help of God,
challengeth justification as debt, and shall not
be justified before God. As it is manifest in
the parable, that Christ told against them that
trusted in themselves, that they were just,
where the Pharisee ascribeth to the grace and
help of God, all those virtues and works of
his, by which he trusted in himself that he
was just: saying, God I thank thee, that I
ana not as other men, &ic.Luke 18. 9. There-
fore not only Pelagians, but Papists rather be
in the same case tnat the Pharisee was.

5. The word reputed, signifieth no false
account or estimation, but yet it sigiiifieth
that faith is accounted for justice without
our merit, for the merits of Christ which are
not inherent in us, but are communicated
unto his spirit, whereby we are made mem-
bers of his body and partakers of his justice.
In this chapter the Apostle useth the term of
imputation ten times, wherefore in this place
it were convenient, if you had any thing, to
plead it against imputative justice, as you do
scornfully call it. Whereof we have none other
doctrine than the Apostle in this chapter and
elsewhere most plainly teacheth. But here
the light was so clear, that you durst not for
shame once mention it.

6. \ our word of terming is more near a
perfect dcfinitiouj than our word of describing.
For a description may be imperfect, a defini-
tion is concluded in proper bonds or terms.
This is therefore no heretical translation of
ours, but a malicious cavillation of yours. But
to the matter, we would not have men believe
that justification is nothing but remission of
sins, for the text addeth, imputation of justice
without works: and therefore no quality of
grace or justice inherent in tis. And seeing
you acknowledge that in the first justification,
God findeth no merits, and the scriptures
teach none other justification before God unto
reward of eternal lite and glorification ; we
conclude, that in justification unto salvation
which David termeth the blessedness of man,
God findeth no merits to reward, but only sins
to forgive unto such as have faith in him,
whereby once justified, ihev bring forth good
works, as the fruits of faith, not as the meri-
torious cause of their justification. Remig.
I'sal. 32. Fulgent, de remiss, peccat. lih. 1. cap. 4.

7. God's curse light upon those heretics,
that say our sins are never truly forgiven, but
only hidden. For to be covered and hidden
from God's justice by the redemption of Christ,

ROMANS.

173

and not to be imputed unto us, is to have tlieni
truly forgiven ibr Clirist's sake, so tliat even
our conscience is purged and clearly dis-
charged ot them, because Christ hatlisalished
the justice ol God perfectly lor tlieni. But
let those heretics take heed, that ihey dero-
gate not much Iroinihe lorce of Christ s blood,
and the grace ol Cod which atiii ni that Christ's
blood purgeth us from the gum, but not troiu
the punishment due to our sins, which is as
much to say, that our sins are not truly for-
given: " I'or where there is forgiveness,"
saith, Chrysostom, "there shall be no punish-
ment." Horn. 8. in ep. ad Rom.

11. Our sacraments of the New Testament,
are seals of the same grace and justice of
laith, which is here commended, as circum-
cision was, which was not a bare sign and
mark, thereof, as you say, but a seal ot God
lor confirmation of faith, as the text saith.

11. We say not that the sacraments be notes,
marks, and badges only of remission of sins,
but, as the Apostle saith, seals of God, to
assure our_faith of justification by remission
ol sins. Arid where you say, it toUowethnot
in all, because it was so in Abraham, you bid
open battle to the Apostle, who bringeili torth
the example ot Abraham to show how all men
are justified betore God and what is the use
of the sacraments in all men : because Abra-
ham was justified before he was circumcised,
therefore not by circumcision, but by faith
only. And although Isaac, and many thou-
sands were first circumcised, and alter justi-
fied, yet this is perpetual, they were not jus-
fied by circumcision more than Abraham,
who was justified before he was circumcised,
but by faith, as Abraham was. 8o saith Au-
gustin in the place by you quoted : " In Isaac
which was circumcised the eighth day trom
his birth : the seal of justice went before, and
because he followed the faith of his father
as he grew, justice itself followed, the seal
whereof went before in his infancy : so in in-
fants that are baptized, the sacrament of re-
generation goeth before, and if they hold the
Christian piety, conversion also doth toUow in
the heart, the mystery whereof went belbre
in the body." Here you see plain, the sacra-
ments give not grace or justice of the work
wrought, but are seals ot the justice of faith,
though they be received before the justice of
faith. The objection of infants baptized that
die before they have faith, Augustin doth an-
swer in tlie same place, showing that God
supplieth by his grace tlie want of faith and
confession in thein, as he did in the thief, and
(loth in them that are martyred before they
be baptized, the want of the sacrament.

'24. This place is most plain, that Abraham's
faith was not only an historical faith, thai God's
speeches were true, but a sure confidence
and trust in God that his promises pertained
to him, that he also should be blessed. And
so faith shall be imputed to us for justice,
which believe in him, which raised up Jesus
Christ from the dead, "who was delivered
for our sins, and rose again for our justifica-
tion:" that is, which put our trust in God

who hath justified us by remission of our sins,
through the merits of the death and resurrec-
tion ot Christ. And here I would wish the
simple deceived, to consider for what justifi-
cation did Christ die, and rise again : even
lor that by which we are made just unto sal-
vation, and that is it whereby justice is impu-
ted to us by faith without works. Therefore
the Apostle speaketh in all this chapter of
that only justification by which we are saved,
and not of that fantastical first justification
newly mvented of the Papists, which is lost
as soon as we fall into any sin. But where
you say, to establish our fiction of confidence
we make none account of the articles of the
Catholic faith, it is an impudent fiction, for we
affirm, that we are justified by none other
faith, but even by that faith which is declared
in those articles, not by a bare knowledge of
them which the devil hath and many repro-
bates, but by steadfast believing ol them, and
sure confidence that every Christian huth in
God the Father, and in Christ his Son, con-
ceived, born, suffered, dead, buried, risen
again, ascended, and sitting at God's right
hand, which also shall come to judgment, and
in the Holy Ghost, by whom he is sanctified
and made a member of the Catholic church
of Christ, which is the body of Christ, the
communion of Saints, whereby he is made
partaker of the merits of Christ, and assured
thereby of remission of his sins, resurrection
of his body, and life everlasting. Venantius
in symholum, remissionem peccatorem. This is
that faith, and none other, by which we look
to be justified before God : neither do we call
it in contempt an historical faith, but when it
is so confessed, as the devil doth believe it.
The distinction of faith historical and tempo-
ral, from faith spiritual and eternal, is not of
our invention, but learned of Augustin, De
vera religione, cap. 50. And whereas you say,
we may'term Abraham's faith and the bless-
ed Virgin's faith an historical faith, it is false :
tor Abraham and the Virgin did not only be-
lieve the word of God to be true, but to their
justification believed in God, and did put their
whole trust and confidence in him. So the
Virgin Mary rejoiceth in God her Saviour.
Cyprian saith, " But he believeth not in God,
which placeth not in him only the confidence
of all his felicity. De duplici niartyrio.

Chapter 5.

1. Christian men do not vaunt in them-
selves, but glory in God, in the hope of salva-
tion which confoundeth not, therefore glory
in the certainty of their salvation. But the
hope of Papists is in uncertainty : therefore it
is not Christian hope which confoundeth not.

1. It is not vain security, but infallible cer-
tainty that we ought to have by our justifica-
tion by faith. For that sincere re.st, tranquil-
lity, and comfort of mind and conscience, upon
hope that he is reconciled to God, which you
confess to be peace toward God, is an infal-
lible certainty, seeing hope confoundeth not,
as it is in the text. Verse b. As for vain se-
curity, it is thai w'.iich is placed in ir.crits of

ITt

ROMANS.

men, in Pope's pardons, masses of Requiem,
and such like.

And whereas you say your faith, which we
call Fiilucia, " Trust or confidence," is quite
out of the compass of the creed and scrip-
tures: you do wilfully blaspheme the truth.
For it is comprised in the very first words of
tlie creed, Credoin Deum, "I believe in God,"
which is, I repose my whole trust and confi-
dence in God. So doth Ruffinus in exposit.
symholi, expound the verb Credo, as is mani-
fest by his e-xamples of him that committeth
himself to a ship, of the husbandman, of him
that is married, of him that taketh the charge
of the empire, all which trust to receive fruit
of their belief But specially by the testi-
mony of the Apostle, which saith, " He that
Cometh to God must believe that he is, and
that he is a rewarder of them that believe in
him : the text is of them that seek him."
Heb. 11, 6. Where we see plainly, not only
an historical faith, that God is, but a trust and
confidence, that he is a rewarder of them
that seek him. But that our trust and confi-
dence is within the compass of the scripture
whereupon the creed is grounded, it is mani-
fest by these testimonies, a few of a great
number. " Blessed are all they that trust
or have confidence in him." Ps. 2, 12. " I
have trust or confidence in the Lord, I shall
not be confounded for ever." Ps. 24, 1.
" They that have trust or confidence in the
Lord, shall be as the mount Sion which shall
never be moved." Ps. 125, 1. " Blessed is
that man whose trust is in the Lord, and
•whose Fiducia, confidence is the Lord." Jer.
17,7. Christ saith, "be of good confidence,
I have overcome the world." John 16, 33.
And for the very word fulucia, confidence in
God, which you do scorniuUy object unto us,
as Senacherib by the mouth of Kabsacke
objected to Ezechias ; 2 Reg. 18, 22. It is
found even in your own translation in many
places, ". Have confidence in the Lord with
all thy heart." Pro. 3, 5. " That thy confi-
dence may be in the Lord." Pro. 22, 19.
" He that hath trust or confidence of me, shall
inherit the land, and possess my holy hill."
Isa. 58, 13. " Thy life or soul shall be
saved, hecause thou hast confidence in me
saith the Lord." Jer. 39, 18. " In our Lord
Jesus Christ we have trust and access with
confidence through his faith." Eph. 3, 12.
" Let us go unto the throne of grace, with
confidence that we may obtain mercy." Ileh.
4, 16. J^inally saith John, " This is the con-
fidence or tiTJst that we have in God, that
whatsoever we ask according to his will, he
heareth us." 1 John 5, 14.

2 Grace signifieth the favour of God, by
which we are not justified for a mornent ac-
cording to the new device of the Papists, but
wherein we stand and glory in the assured
hope of eternal life : and from this faith pro-
ceed all virtues and fruits of obedience, not
to our justification, but to God's glory, and
our greater reward of his mercy, not of the
merit of our works.
4. You confessed in iho first section, that

hope is given in justification, and confirmed
by probation and tribulation, therefore it is
not grounded upon our doings, for probation
and tribulation do not properly cause hope,
but declare it ; as tribulation doth not cause
patience, therefore our hope is grounded only
upon God's promises. For our faith and hope
are in God, and not in our own doings. 1
Pet. 1. 2, 1.

5, The text is plain, that he speaketh of the
love of God, wherewith he loveth us, as it is
manifest in the eighth verse. So doth Chry-
sostom expound it. Rom. 5. horn. 9. " God
showeth the heat of his love towards us,
chiefly that he hath not honoured us a little
at once or slenderly, but at once hath poured
forth his love, as a fountain of all good
things." So doth Photius and Oecumenius
understand it. Ambrose also upon this place.
Therefore Augustin's exposition must give
place to the truth. And yet he saiih not that
it is the love wherewith we love God, but
whereby God maketh us lovers of him.
In the other place, " the love .of^ God is se-
cretly given by imposition of hands :" but he
is so far from calling it confirmation, that he
saith, " imposition of hands may be repeated,
though baptism cannot. For what is imposi-
tion of hands but prayer over a man ?"

6. The Greek word signifieth privation ot
strength, and sometime of all strength, as 1
Cor. 15. 43, so doth it here. For what strength
hath the impious, or-what freedom of will
anto good 1 which is dead in sin. Ephes. 2.5. .
12. We do none otherwise affirm Christian
men's children to be holy from their mother's
womb, than Paul, 1 Cor. 7, 14, saith. "they
are holy," because they be comprised in
God's covenant, and have right to be baptized,
but that they are guilty of original sin, we
confess and teach more soundly and substan-
tially than you do.

14. This place doth manifestly convince,
that the Virgin Mary also was conceived in
original sin : because only Christ was con-
ceived by the Holy Ghost of a virgin. But
why do you not boldly afRrm it as an undoubt-
ed truth, that the blessed virgin was rot con-
ceived in sin ? Seeing that Pope Sixtus the
fourth hath clearly determined that it was
so, and instituted the feast of her conception
to confirm that opinion, and added to the sal-
vaiion of the Virgin Mary these words
" And blessed be Anne, thy mother, of whom
thy virgin's flesh hath proceeded without
snot." And condemned the Dominican Friars,
cliarging them not to preach nor pubJ/sh the
contrary opinion, by his bull bearing date
1483. Here you must either confess the
Pope's error, or else liold this opinion abso-
lutely against the master of the sentences.
Lih. "3, dist. 3. Thomas Aquinas and other
schoolmen upon him, yea and Bernard, Epist.
ni,ad Canonicos Lugdumens. Anselmus, Cur
Dciis homo. at). 2, cap. 16. And Augustin, De
Genes, ad liter, lib. 10, rap. 18.

19. To he justified by imputation, is to be
consliiuted and made just indeed, yet not by
justice inherent in us but fy the justice of

KOMANa;

Christ : as many are made sinners indeed by
Adam's sin, whicii so justly imjiufod to them
that be his tieirs : and they be unjust and sin-
ners m truth, and worthy of con(l(!mnation,
even by the sin which Adam committed, tor
which they are justly plagued with that cor-
ruption of original sin, that desccndelh from
him by propagation.

Chapter 6.

3. Paul ascribeth our justification before,
to faith without works, therefore lie doth not
now make Baptism a cause thereof: but of
the ends and effects of Baptism, he proveth
that sanctification and renovation are neces-
sary, for all that are justified freely by the
grace of God, through faith in Christ. The
same argument may be draw-n from circum-
cision, to prove, that the Jews before Christ
ought to bring forth the fruits of sanctifica-
tion and renovation. Yet the Apostle by ex-
press words, excludeth circumcision, from
being a cause of justification, because Abra-
ham was iustified before he was circumcised,
■'who is the form of justification of all men,''
as Ambrose saith, Com. in. ep. ad Gal. cap. 3.
And Baptism succeeding in the place of Cir-
cumcision, is a seal of justification by faith,
in all Christians, as circumcision was in Abra-
ham, not a cause thereof. Neither can justi-
fication before God by Baptism, or any works
of Christian religion, be concluded out of
this text.

4. Baptism is a seal of the justification by
faith, and therefore assureth us of remission
of sin, renovation and sanctification, that God
giveth unto us being justified. The applica-
tion of Christ's death, burial, and resurrec-
tion, is the proper work of the Holy Spirit, by
whom vye are regenerate, which is resembled
and ratified by me external seal of Baptism,
which testifieth that we are ingrafted into
the similitude of his death and resurrection.

12. This is to draw the Scripture to your
own private opinions: not to ground your
opinions upon the Scripture. Paul saith, it is
sin, and afterward. Chap. 6. 7. he saith it is
forbidden by the Commandment, " thou shalt
not covet," and verse 17. "though it do not
reign," &c. he calleth it sin dwelling in us.
Augustin, De ntipt. ^c. cone. lib. 1. ca. 23. de-
nieth it to be sin in the regenerate, because in
them it is forgiven, and not imputed, as he
showeth plainly cap. 25. of the same book,
where he saith : answering the question, how
it can be sin in the child unregenerate, that
was not sin in the father being regenerate,
when he begot the child. " To these things
it is answered, that concupiscence of the
flesh, is forgiven in Baptism, not so that it is
not, but so, that it is not imputed for sin. And
albeit the guilt thereof be loosed, or taken
away, yet it remaineth till all our infirmities
be healed, the renewing of the inward man
profiting from day to day, when the outward
man shall have put on incorruption, for it re-
maineth not substantially, as a body or a spirit,
but it is a certain affection of ill quality, as a
disease or sickness." By this place it is

plain, how he denieth it to be sin, namely, as
It is not imputed, yet remaineth sin by nature,
and therefore passeth by generation, from the
parents to the children. In the second place
by you quoted, he saith, that "the guilt, of
concupiscence is consumed in the laver of re-
generation, so that for it, the baptized say not
in their prayer, forgive us our debts :'| which
is all one in efTect, as though he said, it is sin,
whereof the regenerate are assured of the
forgiveness or remission thereof. And Contr
Jul. Ffil. U. 5. ca. 3. he saith plainly : "concu-
piscence of the flesh, against which the good
spirit doth lust, is sin, because there is in it
disobedience, against the government of the
mind." The authority of the Tridentine Coun-
cil-alleged by Papists, is as good, as ask my
fellow it I be a thief.

14. There is nothing in the text to prove
that grace giveth us strength to avoid all sin :
for it we had sufficient strength, we should
never sin of infirmity.

17. Obedience from the heart, imto the
form of doctrine, is faith, by which we are
discharged from sin, and have professed to
lead a new fife, not to continue servants unto
sin. Therefore rernission of sins, is not
ascribed to works of obedience, that follow
justification.

17. They that are converted to the Chris-
tian faith by the true Apostles, and have re-
ceived a form of doctrine or Analogy of faith,
which also is Paul's words, Rom. 12. 6, ac-
cording to the truth of the Holy Scriptures,
ought by no means to be removed from it.
But such as have been converted to the Chris-
tian profession by false Apostles, Heretics,
or men infected with any error, must not con-
tinue in the form of doctrine which they have
first received, if it contain any thing repug-
nant to the word of God. But must reform
their faith, and form of doctrine also, accord-
ing to the trui;h,

19. We may and ought to increase the vir-
tues of justice and holiness, that are given us
by God's grace, with daily exercising our-
selves in practice of them, by strength of his
spirit, without whom we can do nothing.
But hereof we gain not a new justification
before God, neither add unto the justification
by faith, whereby we are made the children
of God. But declare the same to the glory
of God, the benefit of our brethren, and to
the increase of our reward, according to his
promise.

23. This place doth most plainly declare,
that eternal life is not due to the merit of
works, but is the free gift of God. Augustin
in the place quoted, meaneth not by the word
merit, desert of men's good works, but Mod
works themselves, to which God giveth re-
ward freely, as to his own gifts and graces in
us, proceeding of faith, which is also the gift
of God. And so reasoning against the Pela-
gian in his own terms, by this sentence of
Paul, doth clearly overthrow him. "When
we find life eternal to be called grace," saith
he, " we have in the same Apostle Paul, a mag-
nifical defender of grace, this saying, The

176

ROMAiSS.

■wages of sin is death, but eternal life is the

frace of God, in Christ Jesus our Lord. See
pray thee in how great beauty, how care-
fully he hath placed his words, which being
diligently considered, the obscurity of this
question may be somewhat cleared. For
when he had said, the wages of sin is death,
who would not judge, that most agreeably
and consequently, he should add : but the |
wages of justice, is life everlasting. And it
is true, that as to the merit of sin death is ren-
dered as wages, so to the merit of justice,
eternal life as wages. Or if he would not say
to justice, he might have said to faith, because
the just liveth by faith, whereof also, it is
called in many places of Holy Scripture, a
reward: but justice or taith is no where called
a reward because the reward is rendered to
justice or faith. And that which a reward is
to him that worketh, tliat is as wages or sti-
jiend, to the warrior. But the blessed Apos-
tle against presumption, which so nnich as-
sayeth to creep upon great persons, that he
salth, for it, the Angel of Satan was given
unto him, by whom he was butleted, that he
should not be lifted up in presumption : there-
fore fighting most watchfidly against this pes-
tilence of presumption : he saith, the wages
of sin is death. He calleth it rightly wages,
because it is due, because it is worthily
paid, because it is rendered to merit. After-
ward, lest justice should lift up itself, of
man's good merit, as man's ill merit is not
doubted to be sin : he hath not said contra-
riwise: eternal life is the wages of justice,
but eternal life, saiih he, is the grace of God.
And lest it should bo sought any other way,
than by the Mediator, he addeth, in Christ
Jesus our Lord, as though he should say:
Hearing that death is the wages of sin, what
goest thou about to advance thyself, O thou
not justice of man, but plain pride, under the
name of justice, why goest thou about to lift
up thyself, and to demand life eternal, which
is contrary to death, as a wages that is due ?
It is true' justice, whereunto eternal life is
due. It it be true justice, it is not of thee, it
descendeth from above, from the Father of
lights, that thou mightest have it, verily thou
hast received it. For what hast thou, which
thou hast not received ? Wherefore, 0 man,
if thou shall receive eternal life, it is indeed |
the wages of justice, but to thee, it is i^race, j
to whom even justice itself is grace. Tor it,
should be rendered to thee, as due, if thou j
haddest of thyself justice whereto it is due. '
But now, we have received of his fulness, not'
only grace, by which we now live justly in
labours, unto the end, but also grace for this
grace, that we jnay live hereafter in rest,
without end. Our faith believeth nothing j
more whoh;somely than this, because our un-
derstanding findeth nothing more true.

This saymg at large, declareth, that albeit I
he use the term of merit yet he acknow-
ledgeth that there is no desert of good works
unto eternal life, which is the free grace of [
■God, by which we have true and perfect jus- i
tice in Christ through faith, according to

which free gift of faith, when we labour in
the works ot justice, which is his grace, even
for this grace, we receive not the wages, but
the grace of eternal life. Therefore Augus-
tin acknovvledgeth no merit or desert of good
works, understanding the word merit proper-
ly, for desert, because grace is not given to
merit, but freely. Wherefore it is nothing
but heretical wrestling against the truth, to
abuse his terms, clean contrary to the purpose
of his meaning.

Chrysostom upon this place, saith thus:
"He saith not, eternal life is the reward of
your ^ood works, but eternal life is the gift
of God, that he might show, that they are de-
livered not by their own s rength, or virtues,
and that it is not a debt or a wages, or a retri-
bution of labours, but that they have received
all those" things freely of the gift of God."
Ambrose saith: "As they that follow sin,

gain death, so tliey tiiat follow the grace of
hrist, that is iaith which forgiveth sms, shaU
have life eternal." Theodoret likewise upon
this place: "He saith not here reward, but
grace, for eternal life is the gift of God. For
although a man could perform the highest
and absolute justice, yet eternal jo^-s being
weighed with temporal labours, are not an-
swerable." Photius upon the same place,
saith: "He said not, the reward of good.
works, but the gift of God, showing that they
are not delivered from sin, by works, but by
grace." The Author of the Commentaries
imder Hierom's name, saith also : " He said
not likewise, the vyages or reward of justice :
because it is not in us before it is rewarded.
For it is not gotten by our labour, but granted
by the gift of God. Wherefore you see, that
not only the manifest words of the text, but
also the consent of the ancient fathers is
against the Popish doctrme, of the merit of
good works.

Chapter 7.

2. Paul saith not, that nothing dissolveth

the bond of matrimony but death, but that

although the bond of marriage continue for

both their lives: yet it is dissolved by the

: death of her husband.

' 4. The Apostle speaketh not one word of

I Baptism, in all this chapter.

I 4. Baptism in the elect, is a seal of their
incorporation and conformity unto the death,
and resurrection of Christ, but not a cause
thereof. For all are not incorporate to Christ's
mystical body, but only the true members
thereof

6. By faith we have Christ's justice imputed
unto us, whereof Baptism is a seal; and the
newness of spirit which is resident in us, is
the work of the Holy Ghost, not of the ex-
ternal act of Baptism : for then it should be
in all that are baptized, but it is only in the
elect of God. For the reprobate, though they
have the external seal of Baptism; yet they
have not renovation of the spirit, neither are
they regenerate to be God's children, for if
they were hi:; <.-!;iIdren, they should be his
heirs, Rom. 8. 17

ROMANS.

177

7. All concupiscence that himlereth the per-
fect love of our neighbour, is forbidden in
this precept. For Paul could never be igno-
rant, since he had the use of reason, that
concupiscence with consent, is sin, which the
heathen men did know and confess. Tully
countcth it a moral virtue, " To restrain not
only the hands, and eyes, but even the mind
irom that which belongeth to other men." Ve
onilore, lib. 1, therefore the contrary must
needs be a vice. And that actual concupi-
scence which you speak of, is forbidden in the
6, 7, and 8, commandments of the Law, ac-
cording to the interpretation of our Saviour
Christ, Matlh. 5. 22. 28. Therefore the ten
commandments forbid even habitual concupi-
scence, and sensual desire, and inclination to
evil, and the evil fruits thereof, that is injurious
thoughts, though by the spirit we resist them,
and give not place unto them. Fulgent, de in-
'ani.andgrat.cap. 16.

15. Those sudden involuntary motions, are
.•■in in their own nature, though pardoned to
the elect, and so the plain words of the text
are : for else how should the Apostle by this
verse prove, that which he said in the verse
going immediately before, that he was sold
mider sin, if that which he so doth unwillingly
in that case, be not sin. Ansehn de Concord,
gj-m. (aid lib. arbit.

15. Concupiscence showeth that the will
even of the best, is not altogether free from
the captivity and bondage ot sin, although in
the regenerate, it hath some freedom and
strength against sin, which it halh not at
all in them which be not regenerate.

19. There can be no force or rage of con-
cupiscence in the inferior part, "but the will of
the outward man consenteth unto it, although
the will of the inward man do resist it. For
the desires of the flesh are contrary to the de-
sires of the spirit, and the will of the one to the
will of the other. Therefore the Apostle saith
not onlv, " I do not that good which I will,
l»ut I do not that evil which I will not."
Augustin speaketh not of such inforcement,
or rage of concupiscence, but of the dis-
ease of original sm, if we did never give
consent unto it. " A man beginneth to be
renewed, according to grace in the inward
man, that with his mind he doth that which
he loveth, neither consenteth to the flesh,
doing that which he hateth, that is not so,
that lie doth not covet at all, but that goeth
not after his concupiscence, which truly is
so great a matter, that if it were brought
to pass altogether, although the desires of sin
be in us, while we be in this mortal body, yet if
we did give consent to none of them, there
should not be whereof we should say to our
Father which is in heaven, forgive us our
debts." He saith not that a just man need ne-
ver say to God for these motions, forgive us our
sins, but if any man were thoroughly renew-
ed, so that he never consented to the desires
of sin, but were as Adam was in Paradise
before he fell, he had no debts to be forgiven.
But seeing renovation is not perfect, and we
give often consent, though sometime we have
23

the victory: it followeth of his words, that
we have need daily to desire pardon, even of
those sinful desires : which though they be
not so voluntary as other sins, whereunto M^e
give consent, yet are they voluntary in the
original, because original sin in Adam was
voluntary. Aug. liet. lib. 1. cap. 13. and 15.

19. The will of r.ian is always free from
force or constraint, but not from thraldom or
bondage of sin, as this place manifestly de-
clareth, that it is not perfectly set at liberty,
no not in the regenerate. That those things
which are done without the consent of the in-
ward man, are not imputed, it is true, but that
is to be understood only of the regenerate, in
whom there is a new man born of the spirit of
God, not generally of all men.

25. Nothing done by infirmity of concupi-
scence, without consent of the inward man,
can make the regenerate man guilty before
God, because the grace of God in Jesu8
Christ doth discharge him in God's sight:
without the which he were a miserable and
unhappy man, as the Apostle confesseth of
himself, and therefore guilty in God's sight.
So likewise they defile the operations of a just
man which are according to the spirit, be-
cause they hinder them from such perfection,
as God's justice requireth, whereby we ought
to love God with all our heart, and our neigh-
bour as ourselves, which by means of con-
cupiscence we cannot. For though the ope-
rations of the flesh and the spirit do not al-
ways concur in one act, yet do the operations
of the flesh always hinder the operation of the
spirit from perfection. And therefore it is so
far oflT, that they make the works of the spirit
meritorious, that for want of perfection al-
ways, and most often with intermeddhng cor-
ruption, they make them unable to stand be-
fore God's justice, if he should not in mercv
behold them.

Chapter 8.
1. The Apostle speaketh not of the state of
all men after Baptism, but only of the justified
and regenerate, who are able to keep the law
in part, but not perfectly.

4. The Apostle saith not that the justice of
the Law is fulfilled by us but in us by Christ,
which is made justice unto us, which by
faith are in Christ Jesus. And that inherent
justice which is begun in us by Christ, is a
testimony that we are in Christ, in whom we
have obtained all things needful unto our sal-
vation. "How is the justification of the law
fulfilled in us," saith Ambrose, "but when
forgiveness of all our sins is given us, that sins
being taken away, the justified man may ap-
pear serving the Law of God with his mind,"
In Rom. 8. Therefore this place proveth not
that the commandments of the Law maybe
I kept of us in this state of infirmity, clean con-
! trary to the scope of the Apostle. For the
j Law remaineth still impossible to be kept,
through the weakness of our flesh and there-
I fore Christ hath satisfied the Law for us, not
I givinsr us ability to keep it. For then some
I should be void of sin : but if wc say we have

178

ROMAN:

no sin, saitli the Apostle, we deceive our-
selves, and there is no truth in us, 1 Joan. 1. 8.
Fulg. de incarnat. et gratia, cap. 16.

16. This place shewcth that God's children
have every one the testimony of God's Spirit,
whereby they know they are God's children,
therefore in his favour, and assured of eternal
life, which is the inheritance promised to his
children. And this is no presumption, but
true humility, seeing they acknowledge they
have this dignity, only of his grace without
their merits or worthiness. Which it is no
marvel that Papists know not, because they
do not feel it, but turn it into good motions,
comfort and contentment, grounded upon their
own works : and therefore have the spirit of
servitude, and not the spirit of adoption. And
even that comfort and contentment that they
have in their serving God according to men's
traditions, is mere vain and wicked presump-
tion, and no true comfort nor peace of con-
sience.

17. Horrible blasphemy against the effect
of Christ's Passion, who satisfied for all, so
that Christian men are discharged of all that
they have deserved to suffer, as due to the
justice of God for punishment of their sins.

Yet must they suffer willingly to be made
conformable, or like to him in suffering as
they look to be in glory. Our sufferings there-
fore are a condition required to our glorifica-
tion, not a cause thereof, or satisfaction for
our sins.

18. What mean you by condign, biit
worthy, or comparable in respect of worthi-
ness ? The glory that shall be revealed in
God's children, is a matter of much more ex-
cellence than all their sufferings can deserve
to be worthy of: not only in respect of the
shortness of the time in which we suffer or con-
tinue in suffering, but also in the greatness of
the reward. And it is marvellous impudence
to deny that the Apostle saith no such thing,
when not only the words of the Apostle are
so evident, and his purpose so plain, to com-
ioxl and encourage the faithful in their afflic-
tions, by the excellent worthiness of the re-
ward, which is far above the value of the la-
bour. You say that " Christ's pains were of
no account of their own nature compared with
his glory, but yet meritorious, and so are
ours." What monstrous blasphemy is this ?
If there were no comparison between Christ's
sufferings, and the glory that he purchased
by them, then his sufferings were no satisfac-
tion to God's justice, who required a full and
perfect recompense, both for our sins and for
the reward of justice, which by his Passion he
procured for us. But his Passion being the
Passion of the Son of God, was a full satisfac-
tion and wortliy desert of the glory, which
ho purchased for us, and hath given to us.
Therefore it is not merited nor deserved by
our suflering. Your cavil of worthy to the

§lory, and worthy of the glory, is but a vain
rabble of words : for worthy being a rela-
tive, must have his correlative, whether it
be whereof^, or whereto he is worthy. And
the comparison of inequality, is not only in

tirne, but also in e.\cellency. But our trans-
lation, and this quarrel is at large discussed
in my defence against Gr. Martin cap. 9.
from the first section to the seventh. Where-
fore a good argument may be drawn out of
this place against the merit of our suffermgs,
because there must be an equaUty or equal
proportion between the labour and the re-
ward, where the labour deserveth the re-
ward : but there is no equality or equal pro-
portion between our sufferings of this life, and
the reward of eternal glory : therefore the
sufferings of this life do not merit or deserve
the reward of eternal glory. " But when the
Apostle," say you, " will express that they are
condign, worthy, or meritorious of the glory,
he saith ; that our tribulation which presently
is momentary and light, worketh above mea-
sure exceedingly, an eternal weight of glory
in us." Thus you say ; but all the Logic of
Rheims cannot conclude in lawful form of
syllogism out of this text, thatour sufferings
are condign, worthy, or meritorious of that
glory. The contrary may well be proved :
where there is so great excellency of the re-
ward above the sufferings, there is no equali-
tv, and consequently no merit of the reward,
f'or condign, worthy or meritorious, will
never be proved out of the verb, worketh.
The tribulations of the godly, are a cause
working this reward, as tliey be the- way by
which God hath appointed that they must pass
to glory, not as condign, worthy or meritorious
of the glory. A man hath a troublesome way to
pass, that he may come to the possession of
his inheritance which his father hath given
him. This journey worketh or procureth to
him the possession of the inheritance which
is far more worthy than his labour, therefore
this travel is not the cause meritorious of his
inheritance. Chrysostom upon this text, Horn.
14. allegeth this authority of 2 Cor. 4. to beat
down the pride of desert. " For when he
showeth that the rewards to come are greater
than the labours, he doth both exhort them
more, and doth not suffer them to be high
minded, and proud as conquerors are, when
they have obtained the reward of Crowns. For
the momentary lightness of our tribulation,
doth work an eternal weight of glory in us, ex-
ceeding measure." Ambrose saith, "that God
being as a good or prodigal giver,seeketh occa-
sions howlie may give to us being unworthy."
Theodoret saith upOn this text, " The crowns
do excel the battles, the rewards are not
compared with the labours, for the labour is
small, but great gain is hoped for. And there-
fore he called those things that are looked for,
not an hire or reward, but glory." The au-
thor of the Commentaries in Hierom's name,
saith ; " In this place the Apostle will set
forth the glory to couie, that we may more
easily tolerate the present afflictions. And
in truth a man could suffer nothing worthy of
the heavenly glory, although it were such as
our life is now. For whatsoever he should
suffer from death, is no more than he deserved
before for his sins. But now both his sins are
forgiven, and then also eternal life, fellowship

ROMANS.

179

with the Angels, brightness of the Sun, and
the rest which we read to have been promis-
ed shall bo performed. " Ci/rillus apud Oe-
cumenium saith, " He showeth that the whole
is in a manner of grace, because God is more
abundant in rewards, neither can we suffer
any thing worthy of rewards that shall be, or
confer any thing toward it."

Thus the ancient Fathers gather out of the
inequality of the labours unto the reward, that
the labours are not worthy of the reward, and
the reward is of the free grace and mercy of
God. But " the value of our labours" you say,
" ariseth of the grace of our adoption, which
maketh them meritorious." Tiie reward in-
deed is freely given by the grace of our adop-
tion, but that grace maketh not our works
meritorious and worthy of heaven, but freely
giveth reward unto our works, which they de-
serve not. For nothing can be more contrary
to grace, than merit or desert. Sin doth de-
serve eternal damnation, because it is a trans-
gression of the law of the eternal God, whether
men take any pleasure therein, or no, but
eternal life is the free gift of God, for Jesus
Christ's sake, and not for the merit of our
works, by what fantasy soever you go about
to foist it in.

24. Justification is never attributed to hope,
but to faith which goeth before hope : and to
faith without works, but we are hsre said to
be saved by hope, because our salvation is not
in present, but m hope or expectation of that
which is promised. Not that by the merit or
worthiness of hope, we are saved. For hope
hath relation to faith bv which we are justified
freely,by the grace and. mercy of God in Christ.
Thereupon Augustin saith, " My whole iiope is
nothing, but thy exceeding great mercy,"
Conf. li. 10. cap. 29. " The only hope of all the
godly, groaning under this burden of corrupti-
ble flesh, and in the infirmity of this life is, that
we have an advocate with the Father, Jesus
Christ the righteous, and he is the propitiation
or exoration for our sakes, Cont. 2. Ep. Pel.
lib. 3 cap. 5. Neither doth the Scripture
ascribe our justification before God, to any
thing in us, but only to faith. For when it is
said, that every one that believeth is born of
God, and everyone that loveth isbornof God,
there is no contrariety, for both faith and love
are the fruits of our regeneration by the
Spirit of God, yet their offices remain several
and distinct : faith to justify us before God,
love to declare us to be justified, or to justify
declaratively. But where it is said, that faith
purifieth man's heart, it is never said that
love purifieth his heart, no nor " that charity
remitteth sins," and therefore you falsify the
words of Scripture, which are, 1 Pet. 4. 8.
" Love shall cover the multitude of sins :"
which sayin" declarefh the nature of love,
which is to hide the sins of our brother, and
not to utter them to his defamation, as is the
nature of hatred expressed by Solomon, Pro.
10. 11. out of whom Peter borroweth these
words. And whereas it is said, " The just
shall live by his faith," it is never said, the

just shall live by his charity. But we know
by charity, which is a fruit of that faith by
which we are justified, that we are translated
from death to life, as the cause is known by
his effects.

27. A simple quarrel to make us resemble
heretics, because heretics abuse the scrip-
ture, until you can prove that we abuse the
scripture as they did, and as we prove that
you do, anJ not only abuse it, but plainly
falsify it, to make it serve your heretical
purpose.

30. The eternal predestination of God, ex-
cludeth the mcrils'of man, and the power of
his will, thereby to attain to eternal life : yet
forceth nut a man's will to good or ill, but al-
tereth the will of him, that is ordained to life,
from evil to good, and giveth power to choose
that which is ^ood, and all means which he
hath appointed unto salvation. And this is
the doctrine of Augustin in all his books
against the Pelacfians, wherein he declareth
the efl'ect of God s Predestination: as he that
will read them may easily perceive. Let one
example suffice to show now he defendeth,
proveth, &c. that man's free will standeth,
speaking of the reprobate, which are justly
condemned either for original sin only, or
also for other sins which they have added by
free will. "I say free will, but not made free,
free from justice, but slave of sin."' De corrept.
arid gratia, cap. 13.

38. The knowledge that we have by hope
grounded upon God's promises is so sure, that
It cannot be deceived, as it is plain, Rmn. 5. 5.
The persuasion that the Apostle hath in other
places, is also grounded upon good argu-
ments : but here, upon the immutable decree
of God. And it is a good rea.son to prove that
every Christian man which is endued with
faith and hope, niay and ought to be infallibly
a:ssured, that he is justified and shall be savea,
because the word of God ajid his promise to
all that believe in him, and in faith call upon
him, cannot fail, but be most infallibly true.
But that any man can be sure never to sin, it
is devilish and false presumption. For we
have no promise that we shall be preserved
from all sin, but only from that which is irre-
missible. But that we shall always persevere
in the favour of God, and so consequently that
we are predestinated to eternal life, the Apos-
tle doth most plainly prove in this Chapter :
wherefore bv the spirit of adoption, and the
effects of God's grace agreeable, we may
have certain knowledge that we shall inherit
God's kingdom, which none shall do, but
they that continue unto the end, and were ap-
pointed unto it before the beginning of this
world. And this is true humility, when we
presume nothing on our own strength or
worthiness, but depend wholly upon the truth
of God's promises ; wherefore it was a dam-
ntiblc presumption of the Popish Prelates of
Trent, to condemn that for a filsc illusion,
which the word of truth doth so manifestly
lead us unto, and by all means persuade us to
acknowledge.

ROMANS.

Chapter 9.

11. God's election and reprobation are most
free, of his own will, not upon the foresight
of the merits, of either of them, for he hath
mercy on whom he will, and he hardeneth
■whom he will, verse 18. Yet he condemneth
none, but for sin, either original only, or else
both orisjinul and actual.

14. The elect work willingly toward their
salvation, their will by grace bein^ made free
in part, from the slavery of sin, whereunto all
are subject by Adam's fall, but they do not
thereby deserve their salvation. For salva-
tion dependeth upon their election, which you
confess to be without all respect of merits, or
works done or foreseen, as Augustin sliow-
eth most plainly, Epist. 105, ad Sixlum. Yet
they must work their salvation, walking in
that way by God's grace, which he hath ap-
pointed for all them that attain to salvation.
And they must make sure their election unto
themselves, which is most sure in God's
knowledge, by good works which proceed-
ing from faith, are the undoubted fruits of
God's election.

16. Our election, calling, and first coming
to God, lieth wholly in God's mercy, and not
either wholly or principally, or any thing at
all in our own will or works. But whom
(5od elected before time, he calleth in time
by him appointed, and of unwilling by his
grace maketh them willing, to come to him ;
and to walk in good works, unto which he
hath elected them. So that man hath no free
will, until it be freed, man's will worketh no-
thing in our conversion until it be converted,
man hath no power to change his will unto
better, except it be given of God. August,
retract, lib. 1. cap. 22. Fulg. de incarn. et gral.
cap. 19.

17. The purpose for which God set up
Pharaoh, is manifest in the text, "that in him
he might show his power, &c., God made all
things for himself, even the wicked man unto
the evil day." Therefore was Pharaoh, a
vessel of wrath ordained to destruction, verse
22. His reprobation therefore was for the
glory of God, his condemnation most just,
for nis obstinate contempt of God, and his
word.

20. What books you mean, farced with
blasphemous and erroneous doctrine I know
not. But I know divers books of predestina-
tion, written by learned men in this time, that
open the tnith of this mystery, as far forth as
it is revealed in the scriptures, to the glory of
God, and great comfort of his children : upon
the same principles for the most part, that
you do acknowledge in these notes, wherein
you confess in effect, the substance of the
doctrine, though you show not the most com-
fortable use thereof, to the glory of God, and
the humbling of all flesh before him, but fly
from it, as much as you can, and seek to ob-
scure it.

21. 1 suppose there was never man so mad,
to say, that a man hath no more free will,
than a piece of clay. But this example teach-

eth, that God's election and reprobation de-
pendeth no more of man's will, than the form
which the potter giveth to the clay, depend-
eth upon the will of the clay, which it hath
not. Neither had man any more will, before
he was. But being now created he hath a
will, free from coaction. And the first man,
had will free from servitude of sin, which by
sinning he lost, as witnesseth Augustin, En.
ad Luu. cap. 30. " For free will, being made
captive, availeth to nothing but to sin ; but to
justice except it be made free and holpen by
God, it availeth not," cont. duos Ep. Pel. lib. 3.
cap. 8. There is no doubt, therefore, but
Pharaoh had his will free from constraint, but
yet slave^ to sin. Neither doth the Apostle
say, 2 Tim. 2. 21. that a man may cleanse
himself from the filthy, and so become a ves-
sel of honour : but if a man do or shall
cleanse himself, which he cannot do by the ■
strength of free will, but by the grace ot God,
converting his will and giving him strength to
perform that he willeth.

22. God reprobateth justly whom he will,
and condernneth the reprobate justly for sin,
but hereof it followeth not, that the reprobate
have their will free, but from coaction, for to
sin It is thrall, and slave, as Augustin saithDe
cor. etgr. cap. 13

Chapter 10.

5. The justice of the Law of Moses, if any
inan could keep it perfectly, was able to jus-
tify hiin to eternal life, as the transgressor
thereof deserved the curse of God unto eter-
nal death. So saith Chrysostom upon this
text, Horn. 17. "For a man cannot otherwise
be justified in the Law, but he that hath ful-
filled all things. But that as yet hath not
been possible for any man. Therefore that
jiistice is lost." The author of the commenta-
ries under the name of Hierom saith : "Some
of this place think that the Jews deserved
this present life only by the works of tlio
Law, which the words of our Lord declare
not to be true, which being asked of eternal
life, setteth forth the commandments of the
Law, saying : If thou wilt enter into life, keep
the commandiTients, whereof we understami,
that he which iit his time hath kept the Law,
had life everlasting." Of the same judgment
are Theodoret, Oecumenius, and I'lieophy-
lact, and those ancient fathers, that seem to
say otherwise, mean of the ceremonial Law,
not of the moral Law, as it is plain by Am
brose, cap. 3. ad Gal.

8. The word of faith is the doctrine of jus-
tification by faith, without the works of the
Law, as it is manifest by the sixth verse, out
of which faith, proceedeth hope, love, and
confession, and all good works, but the root
of all is faithonly, by which wearc accounted
just in the si^ht of God. Ambrose upon
these words of the text; "This is the word
of faith which we preach," giveth this only
interpretation, " He saith that no work of the
Law, but faith only, is to be given in the cause
of Christ." Theodoret giveth this exposition,

ROMANS.

181

" That which Moses said of the precepts of
the Law, the same sa)^ we of faith." Where-
fore faith wiiich jusiifieih belore God, is not
the whole Law of Christ whicii coiitaincth
both taiUi and works, but faith only, that is
faith considered without works, yet as the
root of all good works.

14. We cannot call upon any, whom we do
not know out of God"s word, and believe to
be both able and willing to help us. There-
fore Papists may have a vain persuasion, of
the ability of Saints to help them : but testi-
mony of the holy Scripture to assure their
conscience they liave none. And further see-
•f ing we can invocate none, but him in whom
we .believe, and we ought to believe in God
only; we cannot without sacrilege, invocate
any creatures. Howbeit, you defend that you
may believe also in creatures. And that the
Scripture useth this speech, Exod. 14. 31,
"They believed in God and in Moses," where
your own translation hath, they gave the cre-
dit to the Lord, and to Moses his servant. In
the next text, 2 Paral. 20. 20, your own trans-
lation hath, " Believe in the Lord your God,
and you shall be sure, believe his Prophets,
or give credit to his Prophets, and all shall
fall out prosperously." But here you nmst
forsake yourown translation though it be true,
and fly to the Hebrew text, where the prepo-
sition or servile letter, is in both alike.
Whereunto I answer you, that the Hebrew
phrase ought not in Greek, or Latin, to be
translated with the preposition that ruleth an
accusative or ablative case, but with a dative
case, as your vulgar Latin interpreter hath
well observed : and so hath the Greek text,
in the first place, but in the second a preposi-
tion before the dative. But in the Epistle to
Philemon, the text is, "Hearing of thy love
and faith which thou hast toward our Lord
Jesus, and unto all the Saints," where every
man that is not obstinately blind, doth see,
that faith is referred to Christ, and love to the
Saints, which distinction and divers relations
is observed even by yourown Latin interpi;e-
ter, and by yourselves. Therefore the Scrip-
ture useth no such speech, that can be trans-
lated in English, whereby it should appear,
that we may believe in creatures, that is, put
our whole trust in creatures. For as Cyprian
saith : "He doth not believe in God which
doth not place in him alone, the trust of his
whole felicity." De duplici martyrio. Greg.
Boeticus ad Galium, et Placidiam. But the fa-
thers, you say further, did read in the creed
indiffisrently, " I believe in the Catholic
Church, and I believe the Catholic Church."
I iirant some did so, but in the same sense :
namely, that to believe in the church, was no
more but to believe that there is a Cathohc
Church, as they said also, I beheve in one
baptism, I believe in the resurrection of the
dead, and in the life to come. For that dis-
tinction in sense, must be observed which
RufRnus showeth, to be also in the words :
"He said not, I believe in the holy Catholic
Church, nor in the remission of sins, nor in
the resvirrection of the body for if he had ad-

ded the preposition /;i, there should have
been the same force of meaning, with that
which went before. But now in these words
in which is set Ibrth our faith of the Godhead,
it is said. In God the Father, and in Jesus
Christ his Son, and in the Holy Ghost. But
in the rest where the speech is not of the
Godhead, but of creatures and mysteries, the
preposition In, is not added, that it should be
said. In the holy church, but that we should
believe that there is a holy church, not as
(iod, but as a churcli gathered to God. And
men should believe that there is remission of
sins, not in the remission of sins, and they
shoiild believe the resurrection of the body,
not in the resurrection of the body. There-
fore by this syllable of preposition, the Crea-
tor is distinguished from the creatures, and
things pertaining to God, from things belong-
ing to men," Ruff, in Symholam. Agreeable
to him writeth Eusebius Emissenus, de Sywb
hom. 2. " It is one thing to believe God, or
to give credit to God, another thing to believe
in God. We ought of right to believe both
Paul and Peter, but to believe in Peter and
Paul, that is, to bestow upon the servants the
honour of the Lord, we ought not. To believe
him that is, to give credit to him, every one
may to a man ; but to believe in him, know
that thou owest only to the Divine Majesty.
But this also is to be marked. It is one thin^
Credere Deum, to believe that there is a Goo,
another thing, to believe in God : for the de-
vil is found to believe that there is a God.
But to believe in God, none is proved, but he
which hath devoutly trusted m him. And
therefore to believe God, is to know naturally ;
but to believe in God, that is faithfully to seek
him, and with our whole love, to pass into
him." So likewise of the articles of the Ca-
tholic Church, remission of sins, resurrection,
&c. he saith, " Let us believe in God, these
things we do rehearse, we do not believe in
them, but we do believe them in God, these
things I say we confess, not as God, but as
the benefits of God." Primasius also ob-
serveth this difference. Com. in Gal. cap. 3.
" It is perfect faith not only to believe that
Christ is, but to believe in Christ." Seeing
therefore it is proper to the Divinity to be-
lieve, that is, says Cyprian, to put our whole
trust in God, to believe in creatures is sacri-
legious, and consequently to call upon them.

15. The Apostle .speaketh not of the ordi-
nary calling or sending by the church, nor of
the testimony of conscience, that every one
which is called ought to have, that he is
called and sent of God, but of the providence
of God, by which the preachers of the Gospel
are sent, whether they have lawful calling by
men or no, to preach the Gospel to any na-
tion, which is an argument of God's' love
unto that people, to whom the message of
salvation is offered. But that no men ought
to intrude themselves into the office of preach-
ing, without lawful calling, it is proved suffi-
ciently by other places of scripture. And
we, God be thanked have lawful calling,
howsoever you slander the confession of the

182

ROMANS.

French ministers, wliich do not require an
exception to be made in them, because they
found the state of the church interrupted, but
show that the ordinary calling is not always
necessary, where the state ot the church is
so corrupied, that it cannot be had of them
that are counted to hold the church, but are
indeed professed enemies of the true church.
But that the ordinary calling or sending is
not necessary, where either there is no
church, or the church is so corrupted with
heresy that it ceaseth to be a member of
Christ : we may learn by examples of na-
tions converted to the faith by them that had
no calling at all of the church. As a great
nation of the Indians was by iEdesius and
Frumentius. Ruff. hist. lib. 1, cap. 9. Theod.
lib. 1, cap. 24. And the nation of the Iberians
by a captive woman, which after she had
converted the King and the Queen, they both
became teachers of the gospel to the people.
Ruff. lih. 1, cap. 10. The nation of the Im-
meres, a most warlike people of Persia, re-
ceived the faith before they had any bishop,
as testifieth Niceph, lib. 17, cap. 37. And
who doubteth that the same may be done in
a nation infected by heresy ? when even in
a Catholic and sound church, Alexander Bi-
shop of Jerusalem, and Theoctistus of Ce-
sarea, defend themselves against Demetrius
Bishop of Alexandria, who reprehended them
for suffering Origen, before he was ordain-
ed by the church, to teach in the church, and
to interpret the scriptures in the presence of
bishops. Yea, they charge Demetrius with
a lie, because he had written that it was never
heaid of or done before, that laymen should
teach in presence of a bishop, and bring forth
notable examples of the contrary custom :
namely, that Lvelimis was required to teach
by Neon Bishop of Larindi, Paulinus by Cel-
sus at Iconium, Theodorus by Atticus at Syn-
nadotum, and divers other m other places.
Yea Demetrius himself which reprehended
them, seemeth to allow, that when no Bishop
was present, some other layman might teach,
seeing he taketh occasion to reprove them,
because they suffered Origen to teach in pre-
sence of the ordinary bishop, Euaeh. lib. 6.
cap. 20. Ruffinus concludeth hereof, in his
translation of Eusebius, that there is no
doubt, " but many other laymen in other
places, if there be any which can set forth
the work of (3od in word and doctrine, are
provoked by the bishops to do it. Lib. 6, cap.
11. How much more are they bound in cha-
rity, where there is no ordinarv Catholic
teacher.s, to endeavour to convert heretics to
the Catholic faith. And yet this is vainly
objected against Luther, Calvin, and others,
that they lacked sending or calling, of which
some, as they had baptism, so they had call-
ing of the Popish Church, to preach therein,
other had ordinary calling of the Catholic
Churches, separated from the Popish heresy,
to be preachers and pastors of them.

IG. We see no such thing in the text, for
it is of grace and mercy that we believe and
obey, not of the power of free will, which

availeth to nothing, but to sin, except it be
made free by the grace of God. Aug. con. 2,
ep. pel. ad Boni. lib. 3, cap. 8. " We read in
the Apostle, I obtained mercy that I might be
faithful : not because 1 was faithful." Retract,
lib. 1, cap. 23.

20. The first grace and justification being
without merits by only faith, is sufficient to
glorification, as the Apostle saith : " Whom
God jiistifieth he glonfieth." Neither doth
the scripture teach any grace or justification
by merits. It hath been often answered
that man's will is free from coaction, but
yet thrall to sin, until by grace it be enlarged.

Chapter 11.
4. The Greek text which we translate,
hath the article of the feminine gender, the
Relative or Substantive of which can be none
other but image : wherefore we add nothina;
but that which is necessary to the understand-
ing of the text, and is contained in it.
, 4. You may as well say, that Paul allegeth
this example impertinently, to prove that a
remnant may be saved, which is unknown to
men. But that the Church at other times hath
been so hidden, that there was no public ex-
ercise of religion in Judah and Jerusalem,
the story of bcripture is full of examples.
As in the days of Ahaz, when the altar of
God was removed, and an idolatrous altar by
the High Priest's consent was set up. 2 Reg.
IC>. And cap. 17. 19. it is said, that neither
Judah did keep the Lord's commandments,
but walked in the errors of Israel : where
was then the visible church ? Likewise when
Manasseh built idolatrous altars in the temple
2 Reg. 21. 4. and 5. Also in the days of Anion
which walked in all the ways of"^ Manasseh,
2 Reg. 21. 22. But you have another help,
to say that the Church of Christ resteth upon
better promises than the Church of the Jews.
I pray vou where is there any promise that the
Church of Christ shall never be hidden? we
find a prophecy that she shall flv into the
wilderness. A'poc. 12. But for the perpet-
ual continuance of the Church of the Jews
until the first coming of Christ, there be as
many and as good promises, as for the Church
of the Gentiles to continue until the second
coming of Christ. Howbeit, you will not put
us to prove that there were seven thousand,
but seven, or anyone of our belief, when Lu-
ther began, wherea.=i it is certain there were
many thousands, beside them that were scat-
tered and hidden in England, France and
other nations, in Calabria, Piedmont, Moravia,
Bohemia, and other places, which many hun-
dred years bi'fore Luther, professed the same
docfrme of Christ which Luther taught in
Saxony, and were called of the Papists Wal-
denses, Pauneres de Lugduno, Leonista, Lol-
lardi, Picardi, and l)y such other opprobrious
names : whose doctrine in all the chief points
to be the same, witnesseth Reinerius an in-
nuisitor, more than three hundred years ago.
And I heir apology ap:ainst Rochezana, and
other tiiat submitted themselves to the Coun-
cil of Basil, set out Anno 1431. Also by the

ROMANS

183

treaties of Claudius Cousord a Doctor of Di-
vinity of Paris, which professeth to confute
the errors of the Waldenses, WicklilFites, and
other ancient heretics, as he calleth tlieni,
because they contained in a manner, as he
saith, all the heresies of this time lona ago
by the Popish Cliurch condeinn(?d. TJiere-
fore it is a fond and ridiculous evasion, to
say; there was not any that did believe in all
points as Luther did, when there is no ancient
writer but hath some private opinions, and
perhaps peculiar to himself; yet they that
consent in the chief and necessary Articles
of Faith, notwithstanding they agree not in
all points, have been always accounted mem-
bers of one true Church: as Anicetus and
Polycarp, Victor and Ireneus, Cornelius and
Cyprian, Epiphanius and Chrysostom, Hi-
erom and Augustin, Hierom and Ruffinus,
Theodoret and Cyril, Leo and the Council
of Chalcedon, and such other. You your-
selves will not refuse the Thomists and Sco-
tists, Dominicans, and Franciscans, Jesuits,
and other Papists, though they agree not in
all points of doctrine.

6. The Apostle speaketh of the election by
grace by which all are saved, therefore he
excludeth the merit of all works as well of
the circumcised .Tews and baptized Christians,
as of the unbelieving Gentiles : yet are Chris-
tian men bound of necessity to do good works,
not as causes meriting salvation, but as the
end of their election, Ephes. 1. 4. Ephes. 2. 8,
9, 10. where the Apostle sayeth, " We were
chosen before the foundation of the world,
that we should be holy and unblameable before
him in love." And "you are saved by grace
through faith, and that not of yourselves, it is
the gift of God. Not of works, lest any man
should boast. For we are his workmanship,
created unto good works in Christ Jesus,
which God hath prepared that we should
walk in them." Wherefore the Papists be
not like ill apothecaries, that for lack of one
medicine take another as good, or at least not
hurtful, but like most venomous serpents that
poison all things that they touch or come
near unto.

8. God worketh not as an evil author of sin,
but as ajust judge, in giving the spirit of com-
punction, and sending the spirit of error to
them that have deserved to be deceived.

20. We see that he which of vain presump-
tion thinketh he standeth, mav fall, but he
that standeth by the grace of God, wheraof
he is assured by a lively faith, cannot fall,
though he must always continue in the fear
of G5d.

33. Not only our election, first calling, and
conversion unto Christ, are to be referred mito
God's only mercy, but also "our persever-
ance unto the end, and the reward of eternal
life in the end without end," as Augustin saith,
"is of tlie only grace and mercy of God, and
not of the merit of our works. For whence
have I so great merit, when mercy is my
crown." . Ambros. exhort, al virgines.
33. All true Christians may with humility

tion, as the Scripture hath revealed to our
comfort. But out of the compass of God's
word, all curious searching is dangerous and
damnable. The books orCalvin, Beza, and
Jcrone keep tiiemselves within the compass
of the Holy Scriptures, and hold no blasphe-
mous or other erroneous opinions, that dero-
gate any thing from the glory of God, or be
hurtful to the salvation of men, as your slan-
derous and malicious pen supposeth, beside
your presumptuous judgment, that they be
reprobates, whereof some be yet living, of
whom it is hard to pronounce, although they
were now blasphemous heretics, and you the
Catholic Church, the contrary of which is true,
because God might give them repentance.

Chapter 12.
6. First you translate boldly, " the rule of
faith," which is not the proper signification
of the word Ratio. Secondly, where all the
ancient writers, that comment upon the text
in a manner, luiderstand the word Analogia,
for the measure of every man's faith, where-
unto God giveth a gift agreeable, and not one
understandeth it, for such "a rule of faiHi," as
you suppose : what credit shall your interpre-
tation have, with any man of mean judgment?
But specially where you affirm, that it was
such, " as being delivered without writing, all
the writings of the New Testament were tried
and approved by it :" it is horrible blasphemy
against the floly Scriptures. That a rule of
faith might be concluded of by the Apostles,
to direct all teachers and believers by it, we
deny not : but that this rule was drawn out
of all the Holy Scriptures, and contained no-
thing but that which is grounded upon them,
it is manifestly proved, because the Gospel
which they preached, was grounded wholly
upon the Holy Scriptures, as testifieth Paul,
Rom. 1, 2. Act. 26, 22. and by many other
places of Scripture. And therefore all your
wrangling is in vain, to persuade men without
argument of Scripture, that there was such a
rule unwritten that contained more than the
Scripture. The faith which Paul commended
in the Romans, was the faith of the Gospel,
" which God had promised before by the
Prophets, in the Scriptures." That form of
doctrine, which was committed to Timothy,
was contained in the Holy Scriptures, where-
in he had been trained up from a child, and
which were able to make him wise unto sal-
vation, and perfectly instructed, to all parts
of his office, 2 2'm. 2. 15. 16. 17. It was the
Gospel which he preached to the Galatians
set forth in the Scriptures, and not a secret
tradition, but the public doctrine of justifica-
tion by faith, without all ceremonies and works
of the law. But that " he feared to miss the
rule of truth," when he went up to Jerusalem,
after he hail preached the Gospel fourteen
years, what is it but blaspiiemous impudence,
to affirm ? when he saith, he did declare to
the rest of the Apostles privately, the doc-
trine that he preached |)ublicly, not for fear
lest he had missed himself, but that the rest

h so far into the doctrine of predestina- 1 of the Apostles might give public te,;?timony

ROMAiNS.

of his doctrine, to be ihe same that theirs was,
against them, that to hinder the profit of his
preaching, reported that he taught otherwise
than the rest of tlie Apostles, Ual. 2. I'^inally,
the Scriptures inspired of God, were written
to be the rule of truth, for certainty of faith :
and not to maintain such an unwrutcn tradi-
tion, but to defend the truth and faith, from
all heretical pretences of secret tradition.
Therelore the Apostle either sjlcakeih not at
all, of any rule of truth in this place, or else
he speaketh of tlie articles of the Creed,
which being taken out of the Scriptures, and
containing a brief sum of Christian faith, may
be called that rule of faitli, according to which
all prophesying, and interpretation of the
Scripture, is to be framed. Where you say,
that we have several rules of faith amongst
us, it is true in form of words, but not in sub-
stance of matter. For as when heresies arose,
the most ancient rule of faith, called the Apos-
tles' Creed, was not sufficient, but another
form was devised in the Nicene Council, so,
as Epiphanius testifieth, when other heresies
sprung up, the Catholics were driven to set
out other confessions, or rules of faith, to de-
fend the ignorant from their devilish subtleties,
and to sift out dissemblers, that would hide
their heresies under the forms of words, used
in the former confessions, after the sairie man-
ner, are our confessions nOw diverse, yet all
agreeing in the substance of faith, as the book
ofthe Harmony of Confessions, doth evidently
declare. The form of conference, or pro-
phecy used in the primitive Church, aiid in
divers Churches at this day, observeth even
the same rule of faith, that Paul speaketh of,
and that was observed in the primitive Church,
how-soever you scorn it, and slander it.

Chapter 13.
1. Clirysostom upon this place saiih, Horn.
23. " he showeth that these things are com-
inanded to all men, both Priests and Monks,
and not to temporal men only which he de-
ciareth in the beginning, when he said. Let
every soul be subject to the highest powers:
although thou be an Apostle, although thou be
an Evangelist, although thou be a Prophet,
althouoh thou be whatsoever thou art : for
this siibjection doth not overthrow religion."
And if Heathen Princes are to be obeyed of
all men, in all things that are not against the
Christian religion, how much more Christian
Princes, in matters that are agreeable to Chris-
tian faith and religion. Seeine that, as Augustin
snilh, they "serve God as Kings, making just
laws, and destroying idolatry as Hezekiah
did.' The same father counteth him " not so-
ber, that would say to Christian Kings : Take
no care in your Kingdom, of whom the Church
of your Lord is defended or oppumed : it
pertaineth not to you, who in your dominion
will be religious or sacrilegious, to whom
it rnay not be said it pertaineth not unto
you, who in your dominion will be (•hast(>
or unchaste." Epuit. 50. Bonifacio. There-
fore it standcth with God's' holy will and
Ordinanoe, that Princes should make laws

to maintain true religion, and to suppress
false reUgion, whereunto all men are com-
manded to be obedient.

2. If Heathen Princes command any thing
m matters of rehgion that is agreeable to true
religion, they are to be obeyed, even in mat-
ters of relimon. As Cyrus m the law which
Jie made for building the Temple. Ezra I.
Darius, as well for building, as for offering of
sacrifice. Ezra 6. Arta.xerxes, for reforma-
tion of the Church, by the discretion and wis-
dom of Ezra. Ezra 7. Darius the Median,
for worshipping ofthe true God. Dan. 6. 27.

4. We give no more to the secular powen
than is due by the word of God. Wickliff
was slandered to deny obedience to. Princes,
and spiritual Pastors, for he denied neither of
both. But proved that the Pope was Anti-
christ, and his Clergy were no Pastors of the
Church, but wolves. The Protestants at this
day, as always, are obedient even to wicked
Princes unto death and martyrdom. The Pa-
pists conspire most horrible treason to mur-
der Christian Princes, and to invade their
land with strangers, as it is manifest, to the
reproach and shame of that murdering
heresy.

6. The old Popish divinity, was, that the
Popish Clergy were exempt from tribute, by
the law of God, whereby they may claim, as
well to be exempt from obedience, by the law
of God, to civil Magistrates. And Antichrist
their head, doth yet claim, not only to be ex-
empt from obedience to any Prince, but also
to be superior to all Princes, and to have
right of both the swords, spiritual and tempo-
ral :-and to depose and deprive civil Princes of
their government, as we have a fainihar ex-
ample in the Bull of Pius 5. against our
Sovereign.

8. Here we learn, that he which loveth his
neighbour as himself, hath fulfilled the law
of tlie second Table. But we never saw the
man, nor ever shall, that loved his neighbour
as himself. Therefore imperfect love doth
not perfectly fulfil the law : and it is still im-
possible to keep the commandments, in such
perfection, as the justice of the law requireth.

Chapter 14.
2. We never went about to prove by this
place, or by any other, that Christians are free
from fasthig, or from obeying the Church's
commandment, or Christ's example in fasting
witjiout superstition. But we condemn your
Antichristian forbidding of meats to .'jome
men at all times, and to all men at some times
for religion's sake, and for greater holiness,
which IS no fasting, but a change of diet.
And where you say, you forbid no meat, but
for chastising of nien's bodies, it is false : for
you leave them all things that may inflame
the body to lust, beside flesh, as wine, spices,
fruits, and all dainty fishes in which of an-
cient time, was counted the greatest delicacy.
And Durand faith plainly, that fish is eaten
in fasting days, " because God hath not cursed
the waters, because remis-sion of sins should
be by the water of baptism : for this clement is''

ROMANS.

185

moat worthy, which Wviahetli away lilthmess,
and upon which the Spirit of the Lord before
the constitution of the world was carried ; but
he cursed the earth in the works of inan,
hereof it is, that it is not lawful to cat in the
fasting days, any kind of flesh that liveth in
the land :' whereby it is plain, howsoever you
would cloak the matter, your prohibition of
flesh is, because it was hypocritically deemed,
not only unckan, but also cursed. Dur. lib.
6. cap. de aliis Jejuniis.

5. We use no deceit, but show tlie Chris-
tian liberty in respecting all days alike, that
are not discerned by the coinniandment of
God. As for the doinp of your festivities, we
condemn as open idolatry, by manifest texts
of Scripture, forbidding God's honour to be
given to creatures : ana yet the days appoint-
ed by the Church for exercise of religion, we
observe, and that without superstition.

5. In things of their own nature indifTerent,
the Apostle requiretli, that every man cer-
tainly be persuaded, how far Christian liberty
extendeth, and how it is to be used.

23. Augustin applieth this text, to prove
that all the actions of infidels are sin, even
those that seem to be virtues, and good works,
saying that "virtue must be dehned not by
the actions but by the ends." Contra Juli. lib. 4.
cap.3. where he handleththe question at large,
and saith, "When a man doth any thing,
wherein he seemeth not to sin, if he doth it
not to that end, for which he ought to do it, he
is convinced to sin." Therefore though ho-
nouring of parents, and such like actions be not
sinof themselves, yet are they sin inan infidel,
because he honoureth not his parents for that
end he ought to do. "Of all things which
infidels do, it is said, all that is not of faith is
sin." To the Pelagian he saith, as we may
say to the Papists. " All the rest of theirs,
that seem among men to have some praise,
let them seem to thee to be true virtues, let
them seem to be good works, and to be done
without all sin. For my part I know this,
that a good will doth them not: hut an un-
faithful and mildly will is not good." Contra
duas epist. Pel. ad Boni/acium li. 3: ca. 5, he
saith, " Without faith even those which seem
to be good works, are turned into sins : for
all that IS not of faith is sin." Fulfrent. de remiss,
peccat. li. 2. c. 19. Leo, sermo 2. de jejunio. Pen-
tecost. Hesych. in Levit. li. 1. ca.2. Prosper, cont.
Cass. ca. 22. Devita contemplat. li. 3. ca. 1. That
which Luther saith of Christian men's good
deeds, is true in his meaning: namely in re-
spect of the perfection of justice, which God's
Law requireth, whereunto no man can attain
in any good deed that he doth. Therefore
good deeds are rewarded according to grace,
and not according to merit.

Chapter 15.
8. Christ did execute his office principally
toward the Jews, but not only. He preached
to the Samaritans. .John 4. In the parts of
Tyre and Sidon, he healed the woman of Ca-
naan's daughter. A/a«. 15. He died and rose
again, as well for the Gentiles, as the Jews.

25. He meaneth all " the poor Christians
at Jerusalem :" so doth Chrysostom interpret
the word, and not of any special men, such
as had forsaken their goods. Horn. 30. Theo-
doret also " of all the noor faithful, according
as he was required by Peter, James, and
John, to be mindful of the poor :" and so the
text is plain.

Chapter Hi.

3. The words going before, declare Chry-
sostom's meaning: "They had no small
comfort of this salutation, for it declared to-
kens of honour and love, and great fellow-
ship of grace." The comfort therefore they
took in the honour and love that was showed
to them by the Apostle's salutation, was a
great grace to persuade them that they were
partakers with him of the common grace of
God.

14. The Protestants reason not so fondly as
you do falsely report them, but thus. Peter
is not here saluted. Ergo, it is not like, that
he was at this time at Rome.

16. In both these points concerning Peter,
you pass yourselves in impudency, either
when you say that we hold he was not pre-
ferred before the other Apostles, for we ac-
knowledge that he was in primacy of con-
fession the first ; or when you defend that he
was so preferred above the rest of the Apos-
tles, that they were not equal with him in ho-
nour and authority, but he made their head
and pope, and they but his inferior bishops or
chaplains. In the second, whereas you af-
firrn us to hold that he was never at Rome,
which none did but only one Vlricns Vellenus,
whose reasons you have not yet satisfied;
whereas we only affirm, that he could not
come thither so soon, nor tarry there so long,
as some of the ancient Fathers aflirm : be-
cause the testimony of the scripture doth
prove the contrary. But whereas you go
about to convince us by very sense and sight
of trhe monuments of his sent, and sepulchre,
it is a ridiculous matter. For how are you
able to prove that Peter sat in such a chair,
as is showed at Rome? As for his sepul-
chre, what mockeries have you made of it,
when half his body is at Peter's in Rome, the
other half at Paul's : and yet he hath another
head at John J.aleran. And his nether jaw
with the beard upon it, is in France at Poic-
tiers. At Triers many of his bones. At Ge-
ncva was part of his brain, which was found
to be a Pumice stone : like as Anthony's
arm, was found to be a hart's pissel. And
but lately at Tours in an Agate, which was
worshipped as the image of the Virgin Mary,
was graven the image of Venus, lamenting
the death of her minion Adonis ^hat was slain
with a boar. Within a silver arm was found
none other relic, but a bawdy song, written in
paper, and a card called the knave of rick-
ques, wrapped in many foldings of silk These
and ten thousand such other monuments of
saints' relics, will make us never to doubt,
but Peter was buried, wheresoever you snv
his sepulchre is. But touching Peter's

13G

ROMAIsS.

preaching at Rome, aliliough the consent of
the most ancient writers wliich you heap up
without need, argueth that there was a com-
mon opinion thereo : yet seeing it is not set
forth in the scripture, it is no article ot our
belief. Many false things were reported im
mediately after the Apostle's death, and of
many believed as true. Ireneus saith, that it
was affirmed by all the ancients of Asia, that
John the Evangelist told them that our Sa-
viour Christ was between forty and fifty years
old when he suflered ; yea, some of them that
had seen other of the apostles, afFirmed, that
they heard the same of their mouths. Irenevs
C lib. 2. cup. 39. Yet this is proved to be most

false, by the story of the gospel. And why
might not the report of Peter's preaching at
Rome, come first from such a beginning '■
which being once received, as a story, by all
that come after, is taken for a truth : as in
matters of histories many fables are. But
Peter himself, you say, testifieth that he was
at Rome, calling it Babylon, as divers ancient
fathers do judge : a simple testimony for the
credit of Rome, that Peter writing to the Jews
that were dispersed in so many nations, de-
famed tlie see of his bishopric, by tiie name
of Babylon. Why should we not rather think,
that Peter being the chief Apostle of the cir-
cumcision, was then at Babylon in Egypt :
the rather, for that Mark which was Bishop
of Alexandria, near unto him, was then with
him, or else at Babylon in Assyria? Con-
ceriiing the time of his coming to Rome, the
ancient writers do not agree. Eusebius
saith it was ui the time of Claudius. But by
Hierom, who saith he sat there 25 years
until the last year of Nero, it must follow, that
he came thither the second or third of Clau-
dius. Yet Damasus saith, he came to Rome
in the beginning of Nero's empire, and sat
there 25 years, whereas Nero reigned but 14
years, fle saith also, that his disputation
with Simon Magus, was in the presence of
Nero the emperor. Eusebius reporteth it
tmder Claudius. Anterius Bishop of Rome,
asNicephorus testifietli, did write, that Peter
was translated from Antioch to Rome, and
from thence he passed to Ale.xandria because
he might more profit the church there. Nkeph.
lib. \i. cap. 39. Damasus saith, he consecrated
Clemens Bishop in his place. Ireneus saith,
that Linus was made bishop by Peter and
Paul, and after him Aiiacletus, and the third
was Clemens, lib. 3. mp. 3. Tcrtullian saith,
Clemens was the first after Peter. So that
although most of the ancient writers do make
mention of Peter's being at Rome, yet there
is great variety of their reports, as in a matter
whereof they had no certain ground. Not-
withstanding, for the consent of so many
writers, and the ancient received opinion, we
are content to acknowledge thai he was there
ns a inaiier of story, not as an article of faith.
As for the fond imaginations and devices that
you have, how he might be at Rome, and not
to be saluted bv the Apostle, are to no pur-
pose. Seeing it is manifesf. that this epistle
needelli not to have been written unto them '

: if Peter had been so long resident with them
Be.side that, when Paul did write his epistles
j from Rome, he was not there, as appeareth
I not only by no salutations sent from him, as
there are from other: but also, that Paul
writeth, that at his first appearance, all men
forsook him, which Peter would not have
done, 2 Tim. 4. 16: All men sought their own,
when he wrote to the PhilippiaiTs, l^liiL 2. 21,
where he would have excepted Peter, it he
had then been at Rome. Finally, when Paul
was brought prisoner to Rome, Peter was
not there, for he would have given him enter-
tainment, as the rest of the brethren did,
Act.t 28. Where you say, that we might
as well say, that John was never at Ephe
sus, because Paul saluteth liim not : I an-
swer, we use not so to conclude. But we
take it to be very unlike, that John was there
at that lime, when Paul did write. 'J'o con-
clude, the chair of Peter is Peter's doctrine,
which we do most gladly embrace. The
church of Rome when it was the church of
Christ, was unjustly condemned by the Do-
natists. But now that the pope sitteth in Ba-
bylon, as Antichrist, because he teacheth not
Peter's doctrine, but in Simon .Magus' seal,
where all things are to be sold for money, the
See of Rome is justly called the chair of
pestilence, and not the chair of the Apostles.

16. Your Popish Pax is scarce as good as
an apish imitation of the Apostle's kiss = who
doth not institute a ceremony of a supersti-
tious toy to be kissed at the mass, but willeth
that the manner of salutation, which was
then usual, to be performed with a kiss,
should be reverently used, in holiness and
sincerity. And of such a kiss speaketh Ori-
gen used in the church, after prayers, not of
the Pax at Mass.

17. The common opinion was that Peter
the chief of the Apostles did first preach to
the Romans, which peradventure was so,
peradventure not so. And more like it was
not so, because neither Luke in the Acts
showeth it, nor the Apostle putteth them in
mind of the credit and authority of Peter by
whom they were converted.

17. The form of doctrine that was deliver-
ed to the Romans, was taken out of the holy
scriptures, although there had been never a
book of the New Testament written at that
time, as you say : yet Eusebius saith that
Mark's Gospel was written immediately after
their conversion. And about the same time,
as Ireneus testifieth, Matthew's Gospel was
written, lib. 3. cap. 1. Yea by Eusebius, who
citeth it out of Clemens, it appears that the
Romans, not satisfied with the preaching only
without writing, entreated Mark to put it in
writing for their perpetual instruction of those
things, which when he liad performed, Peter
approved iheir devotion, confirmed the writ-
ing, and by his authority delivered it to be
read in the church. Eiiseb. lib. 2. cap. 14. citing
Chmrns in. Hi/p. &. Hierom in cat. Which
testimony, if it be true, declareth manifestly,
thai Mark's Gospel containeth the tbrm of
doctrine which Peter delivered, and is that

I.CORINTHIANS.

187

doctrine whereby Paul willeth them to ex-
amine all sects that rise up among them. But
if that were a perpetual and general mark
which you say he giveth, that men should
admit nothing but that which they have learn-
ed at their conversion ; those nations which
were converted by the Arians, should never
have become true Catholics. The nations of
the Russians, Bulgarians, and others convert-
ed by the Grecians since their schism, should
never be brought to the unity of the Church
of Rome. And such as from Judaism, I'a-
ganisni, Mahoinetism, and ignorance, are
converted by us to Christianity, might never

become Papists, if your own mark be a good
and perpetual rule, as you say it is, being

fiven by the Apostle. But we must first
now by whom, and unto what religion, men
were first converted into Christianity, and if
it be certain they were converted to pure and
sincere religion at the first they must always
hold it. Otherwise it is no constancy, but
devilish obstinacy to continue in any error
that is contrary to the holy scriptures, upon
any pretence whatsoever.

18. This note agreeth to no heretics that
ever were more aptly than to the pope and
his clergy.

ANSWER TO THE ANNOTATIONS ON THE FIRST EPISTLE OF PAUL
TO THE CORINTHIANS.

Chapter 1.

5. The ordinary way of attaining to faith,
is by hearing the word of God preached, yet
many have been converted by reading oiily.
The Bereans at their first conversion, joined
reading of the scriptures, with the Apostles'
preaching. Acts 17, 11. Timothy was not
only taught by his grandmother and mother,
but even from a young child, brought up in
the reading of the scriptures. 2 Tim. 3, 15.
And this is the right order of bringing up of
children in Christian religion. That they be
not only taught by their parents, or masters,
and pastors, but also trained up in reading
of the scriptures. But if they that have the
charge to see children catechised, do neglect
their duties, children coming to the years of
discretion, being stirred up by God's spirit to
read the scriptures, may learn their faith out
of the scriptures only, which are able to
make them wise unto salvation, as the Apostle
teacheth, through faith in Christ .lesus. And
a wiser work may be made of only reading
the scriptures, than is usually made among
Papists, where the children are brougUt up in
ignorance and idolatry, instead of Christian
faith and religion.

30. ]f we have justice, sapience, or sanctity
of our own, we may glory in our own, and
not in the Lord. But Christ is made to us
from God, not only the beginning, but the
perfection of wisdom, justice, and sanctifica-
tion, as he is of redemption. For as rightly
you may say, we have redemption in us of
our own, as that we have justice, wisdom,
holiness. 2 Cor. 5, 21. The Apostle saith :
That we are made the justice of God in
Christ, as Christ was made sin for us, which
\vas none otherwise, than by imputing our
sins to him, as his justice is imputed to us.
And forthe gifts of wisdom, justice, holiness,
which we have of God's grace, they are
in us, but not sufficient to' make us wise,
holy, just before God, that we may deserve
eternal salvation, hut of his mere grace, we
are washed, justified, and sanctified, in the
nnme of our I/ord .lesus, bv the working of
,God's spirit

Chrysostom understandeth Christ to be so
the author of wisdom, holiness, and justice,
as he is apprehended by faith : That Christ
is made unto us wisdom, justice and holi-
ness. " It is not," saith he, " of essence or
substance, but of faith. Therefore he saith
in another place, that we are made the jus-
tice of God in him. In 1 Cor. horn. 3. The-
odoret upon this text saith : " You are not
named by him, or by him, but you are ac-
counted worthy of regeneration in Christ, he
hath given you true wisdom, he hath given
you remission of sins, and vouchsafed you
of justice, and hath made you holy, bein^ de-
livered from the tyranny of the devil. It is
meet therefore to rejoice, not because of
men, but of God which hath saved you."
Oecumenius saith, " He hath done all
these things, that no man should think him-
self to be anything, neither should glory in
himselti but in God." Bede saith upon this
text: "Christ the highest God, is the true
justice, or else he being the true God is the
highest justice, which truly we ought to hun-
ger and thirst for, the same is our justice in
this peregrination, and wherewith we hope
to be satisfied hereafter, the same is our full
justice in eternity." The same also be the
words of Augustin. Ep. 85. The author of
the Commentary in Hierom's name saith,
" Whereas Christ is the wisdorri of God, yet
when one believeth in him, Christ is made
wisdom to hiin." These ancient fathers,
join with us in the exposition of this place.

Chapter 2.
11. You quote Luke "15, 7, to prove that God
giveth extraordinary grace to all Angels and
Saints, to understand, not only our vocal
prayers, but also our inward repentance and
desires, so far as is convenient to our ne-
cessity. But first, there is no mention of
Saints, in that place, but generally, that there
shall be joy in heaven, which is expounded
in that tenth verse, to be before the Angels
Secondly, there is no mentionof any prayers,
vocal or mental, but of the repentance of a
sinner, when God, whose only work it is, to

1. CORINTHIANS.

convert a sinner, doth reveal it. Thirdly,)
neither in that place, nor in any other ot the I
scripture, it can be proved, that God useth .
the ministry of saiats departed, for ourne-i
cessities. Therefore that place maketh no- 1
thing to show how saints hear our prayers. |

12. We challenge no particular spirit, but i
the spirit of adoption, by which every one of
us doth cry Abba, fathe"r, and is assured of
the inheritance of God's children, which Pa-
pists understand not, because they are void
ofit. Yet the whole discourse of the Apostle,
proveth that he speaketh thereof, and not
only of the revelation of knowledge to the
Apostles, by whom, without testimony of the
same spirit. Christian men know the same.
But if any man hath not the spirit of Christ,
saith the Apostle, he is none of his. Rom.
8, 9. Augustin so understandeih this place,
liiai it pertaineth to the special revelation of
God's spirit in every true Christian that is
made just. " We beloved," saith he, " that
we may be our Lord's friends : let us know
what our Lord doth, for he himself maketh
us not only men, but also just men, and not
we our.scl'ves. And that we may know this,
who maketh but he himself ? For we have
not received the spirit of tliis world, but ths
spirit which is of God, that we may know
those things which are given to us of God.
Jo.Vi Tract.Sb.

14. The spiritual man is he that judgeth
and discerneth tlie truth of spiritual things,
by the spirit of Christ bearing witness to his
word, and by the same discerneth the true
church from the false, the church of God
from the congregation of Heretics. For the
church hath not a spirit, teaching otherwise
than the Holy GhoSt hath taught in the Scrip-
tures, but agreeable thereunto, and confirm-
ing the doctrine taught in the Scriptures,
which Ireneus doth in part declare, in the
ne.xt cliapter, but more at large, cap. 65, of
the same book : showing by what means a
member oi the church which is a spiritual
man, attaineth to such knowledge, namely by
diligent reading and studying of the Scrip-
tures. "He that is a spiritual man indeed,
shall interpret every one of these things that
are spoken, whatsoever we have sliowed,
that the Prophets have spoken in the whole
course of the Scripture, in what form of our
Lord's disposition, it is spoken, and showin"
the holy body of the work of the Son of God
knowing always the same God, and aeknow-
ledaing always the same word of God, al-
though he be now made manifest unto us, and
always acknowledging the same spirit of God,
although in these last times he is newly pour-
ed forth upon us, and from the creation of the
world, to the end, upon mankind itself, by
whom, they that believe God and follow his
word, obtain that salvation, which is of him.
But they which depart from him, and despise
his commandments, and by their works do
diehcnour him that hath made them, and by
their opinion do blaspheme him that feedetn
them, do heap unto themselves most just
judgment. Tliis man therefore trieth all
men, he himself is tried of nn man, neither

■blaspheniing his Father, nor making void his
dispositions, nor accusing the fathers, nor
dishonouring the Prophets, either saying that
they are of another God, or again, that the
prophecies have been of divers substances.
And we say against all Heretics, and first
against those that be of Marcion's side, and
against those that are like to them, saying,
that the prophets are of another God : Read
ye more diligently the gospel which is given
us by the Apostles, and read luore diligently
the prophets, and you shall find all the doing,
and all the doctrine, and all the passion of our
Lord preached or set lorth in them." If aM
the doctrine of Christ be set fortii in the
Scriptures, and so plainly that it may by dili-
gent reading be found even of Heretics, [the
spirit of the church teaching nothing but that
which is set forth in the Scriptures.

Chapter 3.
8. Every man shall receive reward accord-
ing to his labours, but not according to the
merit of his labours. Neither doth the Scrip-
ture in the original tongues, ever use the words
of meriting and deserving, in the case of re-
ward, nor any words thai are correlative unto
it. For the word Merces, or iitaBog, or reward,
hath relation unto God's promise, and not to
the merit, worthiness, or desert of the work-
And where you say in the end, that we have
a frivolous evasion, to say that the reward is
not due to our works, but to God's promise,
we say not so, but that the reward is due to
our works, not in respect of their merit or
worthiness, but in respect of God's promise.
As if a king should make a proclation, that
every one which laboureth one day in his
building, shall receive a thousand pound, we
say the reward is here due to the work, but
not in respect of the merit, worthiness, or
desert of the labour, but in respect of tiie
king's promise. Much more in the reward
of eternal life, which is God's free gift, and is
infinitely more worth than our labour, yet due
to hi:* promise, who also giveth will and
ability, to work that whereunto he repayeth
reward. But you add, that the sense of merit,
is contained in the Scripture, though the
word be not, because " the joy of heaven is
called retribution, repayment, hire, wages,
works, then the works can be none other out
the value, desert, price, worth, and merit of
the same." First, I answer, that the joy of
heaven is never called in Scripture by the
slavish name of hire or wages. For ^tiados,
si^nifieth a reward of mere grace, as well as
a hire or wages. And so the Apostle useth
it plainly, Rom. 4. 4, saying, To him that work-
eth,/ii<r0o«, reward, is not reckoned according
to grace, but according to debt. Therefore
the word reward, doth signii'y as well that
which is given according to grace, as that
which is due in respect of desert. And so it
is always taken, when the joy of heaven is
called a reward, because astlie Apostle saith,
we are saved of grace, and not of works,
Ephes.2. 8.9. And lest you should fly to
your distinction of the first grace and justifi-
cation, tiie Apostle saith, v/e are so saved by

1. CORINTHIANS.

ioO

grace, that when we were dead in sin, God
hath quickened us with Christ, and raised us
up vyith hiin, and placed us in heaven with
Christ, and in Christ Jesus. Wherein is com-
prehended grace of final perseverance and
glorification. For who shall brin^usdown,
pein^ once placed in heaven with Christ, and
in Christ: he may as soon pull Christ out of
heaven, Rom. 10. 6. Therefore, when the
scripture useth that word, reward, for hire
and wages due to the work, it speaketh notol
the reward of eternal life. As when it saith :
The workman is worthy of his hire : he
meaneth the preacher is worthy of iiis main-
tenance of tiiem to whom he preacheth, which
his labour doth thoroughly deserve. In the
second place, Apoc. 22, where Christ saith,
his reward is with him, to render to every
man according to his work : the reward is
of grace, and not of merit, and so of the like
places. But where David saith, Ps. 17, The
Lord win render to him according to his work,
the reward is of grace, and not of merit, and
so of the like places. But where David saith,
Fs. 17, The Lord, will render to him accord-
ing to his justice, he meaneth the j^ustice of
his cause against his persecutors, tor when
he hath to do only with God, he saith : Enter
not into judgment with thy servant, for no
flesh shall be just in thy sight, Ps. 142. 2.
The Ecclesiasticus, beside that it is no cano-
nical scripture, is falsely translated or cor-
rupted in your vulgar Latin edition. For ac-
cording to the Greek it is thus : " Make a
place to all kind of mercy, for every man shall
find according to his works." In which sen-
tence, there is neither word nor meaning of
inerit. Finally, the reward due to alms is of
the mercy of ihe rewarder, not of the merit
of the alms. Matt. 6. The word is alms, which
your translation calleth justice. Our Saviour
Christ showeth, Malt.25. 34, that the reward
for alms is the inheritance of the kingdom oi
heaven which was prepared for the giver, be-
fore the beginning of the world : Therefore
it is not the hire or wages due to the merit of
alms, but a reward of the free grace and elec-
tion of God, prepared and promised to the
givers of alms. So there is no place in the
scriptures, whereupon to grot.nid your hereti-
.eal doctrine, of the value, merit, or worthiness
of works to deserve the joys of heaven.

12. The text speaketh not of any preaching,
or other work that is meritorious.

12. The building of precious matter upon
the foundation, which the .\postle speaketh
of, is manifestly to be understood of piire
doctrine sincerely delivered. The building
of combustible matter is vain affectation of
eloquence, and other like trifling matter, not
taking away the foundation, but handling it
unworthily. Hesijdi. lib. 1. cap. 1. But ad-
mitting your interpretation, the Apostle speak-
eth not of more or less punishment or purga-
tion, at the day of our death. And yet if thnt
also were granted, he Apostle's words will
allow no purging by penance, or other
means of the dmrch. For he saith, the fire
ehall try every man's work, he saith not, the

fire shall purge every man. So that if tl.is
fire here should signify purgatory, as Augus-
tin saith e.Kpressly, it cannot, and if every man
should follow his work, no man should escape
purgatory.

13. The true text is, the day, and not the
day of our Lord, and so doth Augvistin read, so
the sense is : Time will declare, for God hath
appointed a time to examine, as it were by
fire, every man's doctrine, as Ambrose doth
expound it. But of purgatory fire after this
life, here is no iTiention.

13. That word, our Lord, is not of the Greek
text, nor in all copies of your vulgar Latin,
but in Plantin's print, is marked with a note
of superfluity. Secondly the text speaketh
not one word, of purging, but of trying, and
that not of the persons, but of the works. And
where you say the Apostle's precise specify-
ing of fire, declareth a place of justice after
this life, it is a vain and unlearned collection
For fire is here taken allegorically, as all the
rest of the words, foundation, gold, silver, &c.
wood, hay, stubble, &c. The text that you

note for the day of our Lord, pertain not to

re the day of the Lord is not

named, but generally, a diay. And yet in all

quote
this pi

those places, the day of the Lord, or the day
of Christ, signifieth the day of judgment,
when Christ shall come to judge the quick and
the dead, and not any particular judgment be-
fore that day. Finally, let the ai;ticle be taken
demonstratively, as sometimes it is, yet you
can make none other day of it, but domesday.
16. To the authority of Augustin I oppose
his own judginent upon belter advice and ex-
amination of the text. " The fire whereof
the Apostle speaketh in this place, must be
understood to be such, that both do pass
through it, that is, both he vvhich buildeth
upon this foundation, gold, silver, precious
stones: and he which buildeth wood, hay,
stubble. For when he had said this, he added,
the fire shall try every man's work of what
quality it is. If anv man's work shall remain
which he hath built upon the foundation, he
shall receive reward : if any man's work shall
be burnt, he shall suffer loss, but he himself
shall be safe, yet so as it were by fire. There-
fore the fire shall try not the work of one of
them, but of them both. And the fire truly
is the tentation of tribulation, of which iir
another place it is written plainly, the furnace
doth prove the potter's vessels, and temptation
of tribulation of just men. This fire doth the
same in lhi^: life, wlii.'n ilie Apostle said," &c.
Enchir. ■'! T. 1^, And as concern-

ing |iii! inn in his days be-

gan lu !.. : , ,. he doubteth of it,

sayini;, "li i> nm hhmciUIi', that some such
thins also is done after this life, and it may
be inquired of whether it be so: and either
be found or be hidden still, that some f^aithfiil
men are saved by a certain purging fire, so
much sooner or later, by how much they have
loved corruptible goods more or less. Iliid.ft
de DhIc. Qwrat. 7. I. But afterward writing
against the Pelasians, he utterly denieth any
third place beside heaven and hell. " The

190

I. CORINTHIANS.

faith of the Catholics upon divine authority
hath believed the first place to be the kingdom
of heaven, from whence, as I said, he that is
not baptized, is excepted. The second place,
hell, where every one that falleth from Christ,
or is a stranger from Christ, shall find eternal
punishment. The third place we are utterly
Ignorant of, yea and we find in the Holy
Scriptures, that there is none." Co7it. Pelag.
hypogn. lib. 5. Likewise he denieth all third
or middle place, de verbis Apost. Ser. 14.

Ambrose upon this text, understanding it of
doctrine that is to be tried by fire, saith,
that he whose evil doctrine shall perish, shall
suffer the pains of fire, that being purged by
fire he may be purged. But expounding what
he meaneth by the pains of fire, he saith :
"For he must always be ashamed, which
eeeth that he hath defended falsehood instead
of truth ;" which cannot be understood of Po-
pish purgatory, but of other judgments of God
in this life, wherein he shall be ashamed when
he seeth his error convinced. Thereupon
also, Ser. 20, in Fs. 1. 18. he saith, after he
hath cited this te.xt, "Knowing therefore ,
that there be many judgments, let us examine
all our works, for a just man the loss is grie-
vous, the burning of any work is grievous."
So he understandeth the trial of all God's
judgments in this life, and not purgatory after
this life. For he praiseththe death of all the
faithful. "Because it maketh not their state
worse, but such as shall find in every one, such
it reserveth unto the judgment to come, and
cherisheth them in quiet rest." De honomortis
cap 4. Likewise in Fs. 40. he saith, "The
Prophet hath well added, in the earth, for ex-
cept he be here cleansed, he cannot be clean
there." You see therefore by these testimo-
nies, that all the faithful are in rest after this
life, and can have no purging after they are
gone from hence. Therefore he cannot be
understood of Popish purgatory where there
is so little rest, and so great necessity of
purging pretended. Hieroni hath nothing that
soundeth for purgatory, whose words are I
these : " If he whose work is burnt and lost and \
hath sustained loss of his labour, shall lose
indeed the reward of his labour, but shall him-
self be saved yet not without trial of fire,
therefore he whose work hath remained,
which he hath built upon, shall be saved with-
out trial of fire, so verily there shall be some
diversity between salvation and salvation." I
Here is trial by fire according to the text, but |
no purging by fire after this life. Nay, that |
this trial is by temptation in thislife, he show- j
eth in the same book: "In evil works and
sins our seeds are the incentives and perfec-
tion of the devil. For when he shall see us
build upon the foundation of Christ, hay, wood, I
stubble, then he putteth fire to it. Let us
therefore build gold, silver, precious stones,
and he shall not be bold to tempt us." Ful-
gent, dc rem. pecrato. lib. 2. cap. 8.

In the days of Gregory which was six hun-
dred years after Christ, the opinion of purga-
tory had gotten ground some in the Latin
Church, though it was never received in the

Greek Church, yet in the place by you quo-
ted, hegranteth it, but for very small oflences.
For after he had cited certain testimonies of
Scripture he addeth. "Of which sentences
it is manifest, that such as every man depart-
eth hence, such he is presented in judgment,
but yet of certain light fauhs it is to be
deemed, that the purging fire is before the judg-
ment. Because the truth saith, that if any
nian speak blasphemy against the Holy Ghost,
it shall not be forgiven him in this world, nor
in the world to come. In which sentence it is
given to be understood, that some faults may
be released in this world, some in the world
to come. For that which is denied of one
consequent, understanding is open, that it is
granted of some. But yet, as is said before,
that must be thought to be possible to be done,
of little, and of the least sins. As daily idle
talk, immoderate laughter, or the sin of house-
hold care, which is scarce done without fault,
even of them which know how to decline
from fault, or the error of ignorance in no
weighty matters, all which do weigh down
after death, if they be not released to men
while they continue in this life. For when
Paul saith that Christ is the foundation, and
addeth if any man shall build upon it, &,c.
although this may be understood of the fire of
tribulation left to us in this life, yet if anv
man take it of the fire of purgation that shall
be, we must carefully consider that he said :
that man may be saved by fire, not which
buildeth upon this foundation, iron, brass, or
lead, that is the greater sins, and therefore
harder, and which then are insoluble, but
wood, hay, stubble, that is, small and most
light sins, which the fire may easily consume."
If Gregory's opinion had continued, or yet
might be admitted among the Papists, purga-
tory would not be very gainful unto them.
Yet he confesseth also that this place may be
otherwise understood than of purgatory,
which is contrary to your note. In Fsalm. 3.
pcsnit. he acknowledgeth grievous purgatory
flames, but he groundeth them not on this
text. Remigius, who lived 200 years after
Gregory, understandeth this fire to be God
himself, Fs. 5. Origen allegorizing of the
text after his manner, yet speaketh nothing
of Popish purgatory. For in the former place
he saith : " As the furnace trieth gold, so temp-
tation doth just men : therefore all men must
come to the fire, they must come to the melt-
ing pot." This you understand of purgatory,
whither you confess that all do not come. In
the second place nothing can be concluded ot
purgatory, but that there be divers kinds of
sins, so there be divers qualities of punish-
ments, all which the faithful man may avoid.
But that there was no purgatory pain known
in Ills time he tcstifieth in these words : " Men
of former time did celebrate the day of birth,
as they which loved this life only, and hoped
not for another after this. But now we do not
celebrate the day of nativity, seeing it is the
entrance into sorrows and temptations, but we
celebrate the day of death, as that which is
the putting away of all sorrows, and the es-

1 CORINTHIANS.

191

caping of all temptations : we celebrate the
day oi' death, because they do not die which
seem to die. Theret'ore we keep memorifs
of the Saints, and of our parents, or of our
friends dying in the faith, we iioid a memory
devoutly, as well rejoicing of their refreshing,
as also praying for a godly consummation m
the failh of ourselves. So therefore we do
not celebrate the day of nativity, because they
that die shall live forever. And thus we ce-
lebrate it, we call together ihe devout people
with the priests, the faithful with the clergy.
Moreover we invite the poor and needy, and
feed the faliierless and widows, that our fes-
tivity may be made in remembrance of the
rest, which is unto the souls departed, whose
memory we celebrate, and may be unto us a
savour of sweetness in the sight of the eternal
God." Here you see that Origen acknow-
ledged the souls of all the faithful depart-
ed to be in rest, in refreshing, and discharg-
ing of all sorrows, therefore not in purga-
tory.

Chapter 4.

4. Paul was most sure of God's grace, and
his justification thereby through faith. Rom. 8.
30. But he doth acknowledge that he is not
justified by his faithful service and labour in
the Gospel, therefore no man can be justified
by his works done of grace, in as great per-
fection as can be done of mortal men, which
yet is far unable to stand before the justice of
God.

15. That Augustin whom yon speak of was
no Apostle of Christ but of Gregory, neither
did he beget the nation of the Englishmen to
Christ by the pure Gospel, as Paul did the
Corinthians, but with mixture of men's tradi- j
tions. And that Christian religion which he I
found in the Britons, he laboured to corrupt '
with Romish inventions. j

I
Chapter 5. j

3. Paul sendeth no manda(um,hvtt useth his I
apostolic power in decreeing the incestuous
person to be excoinmunicate, and requiring I
the same to be executed by the Church. j

4. The authority of excommunication per-j
taineth to the whole church, although the !
judgment and execution thereof is to be '
referred to the governors of the church
which exercise that authority as in the name
of Christ, so in the name of the whole church |
w hereof they are appointed governors, to \
avoid confusion. !

5. Without such bodily tormenting by the [
devil, we are sufficiently assured, that who-
soever is divided from the church of Christ,
is in the power of Satan. That Christ did
excommunicate Judas we find not in the j
scripture, nor that Peter did excommunicate
Ananias and Sapphira. The punishment in- !
deed of excommunication is exceeding great, ,
when it is justly executed by the ministers j
of the true church. But the banning of he- 1
retics is no more to be feared, than their bless-
ing is to be desired. And if they also that
be true members of the church will take upon

I them to exconinuuiicate such as be not under
their jurisdiction, their excommunication is
I not to be regarded. As when Victor Bishop
j of Rome took upon him to denounce all the
; churches of Asia to be excommunicate, which
did not keep the feast of Easter as the church
of Rome did. The churches of Asia did
iustly despise his unjust censure. And the
bisiiops of Asia, saith Eusebius, did counter-
mand hitii against his usurped excommunica-
tion, willing iiini to be better aflected to peace
and unity with his brethren. Beside this,
many godly bishops by their letters did
sharply rebuke him for his doing, yea some
of them that joined with him in the use of the
ceremony: as Ireneus bishop of Lyons in
the name of the brethren of France. Hist.lib.
5. c. 25.

8. Augustin referreth this fasting not to the
celebration of Easter, nor to the receiving of
the communion, whereunto we ought to be pre-
pared with all sincerity, but to our whole life.
" Christ our Passover," saith he, "is slain or
offered, that they might learn by example of
so great humility, to purge out the old leaven,
that is what pride soever had remained in
them of the old man. Therefore let us keep
holyday, not for one day only, but for our
whole life, not in the old leaven, nor in the
leaven of malice and malignity, but in the un-
leavened bread of sincerity and truth. Cont.
ep Purm. lib. 3. c. 2.

11. Nay rather a manifest example that our
translator meaneth that an idolater and wor-
shipper of images, is all one. As in the pro-
per sense of the word there is no difference.
Therefore another translation useth the term
idolaters in both places, the third hath a wor-
shipper of idols in the latter place.

11. I know not any Lutherans that hold
that every man straight after he hath com-
mitted any deadly sin is excommunicated.
But among Papists there is for some offences
excommunication, ipso facto, and de jure, and
a canon, without any sentence or denuncia-
tion. Extra, de sent. Excom. cum desidere.'i. And
further I find in your canon law, this title.
"The life and not the sentence doth cast any
man out of the church, or receiveth them
ujito it." Which is thus expounded, "When
any man goeth out from the truth, from the
fear of God, from faith, from charity, he goeth
out of the camp of the church although he be
not cast out by the voice of the bishop. As
on the contrary side, some is cast out by no
right judgment, hut if^he went not out before,
that is, if he did not that whereby he de-
served to go out, he is nothing hurt. For
sometimes, he that is cast out, is within, and
he that is without, seemeth to be kept within,
Decret causa. 25. qu. 3. c. Cum aliquis, ^c.
By this judge whether some Lutherans be
justly charged with that which is affirmed
by many Papists, as the canon law is.

Chapter 6.
9. All worshipping of images is idolatry,
though there be spiritual idolatry which is not
worsnipping of images.

102

I. CORINTIilANS.

CHAPTIiR 7.

2. The Apostles words are general, that
\i) avoid tornicaiion, every man and woman
oucht to hve chastely in holy matrimony.
Hieroiii indeed more injurious to matrimony,
than a Catholic doctor ought to have been,
sailh thus : " He said noi, let every man
marry a wife, to avoid fornication : for then
by this excuse he should have let loose the
bridle to lust, that as often as the wife dieth,
so often another wife must be married, that
we do not commit fornication : but let every
man have his own wife." You see plainly,
if Hierom's authority be good in this place,
it is good to condemn second or third mar-
riage?, after a man's wife be dead, which is
little better than heresy, and therefore Hie-
rom revoked his opinion therein. Chrysos-
tom saith nothing to restrain the words only
to married men, but saith, that this say-
ing: " It is good ibr a man," &c., is not re-
strained to priests, but c-xtendeth to all men.
" For he would not universally have admo-
nished only priests, if he had written these
things for them, but have said, it is good for
a teacher not to touch a woman : but now he
hath spoken universally, when he saith, it is
good for a man. Therefore this is not said
only to a priest. And again, art thou loose
from a wife, seek not a wife : he saith not,
thou priest or teacher, but generally, and so
throughout all the epistles, his speech goeth
generally -. but when he saith, for fornication
let every man have his wife, by the very
cause of indulgence, fie bringeth into cortti-

virginity, to the reproach and dishonour of
matrimony, as appeareth by his sayings in the
same book. " If it be a good thing not to
touch a woman," ergo, " it is an evil thing to
touch a woman : for nothing is contrary to
good but evil." This was Hierom's logic
m his heat against Jovinian. To touch a
woman and not to touch a woman, be contra-
ries, which every child knoweth to be other-
wise. Again he saith in depraving the good-
ness of matrimony, " I pray you what gooa
thing is that which forbiddeth to pray ? which
permitteth not the body of Christ to be re-
ceived. So long as 1 fulfil the duty of a
husband,! fulfil not the office of a Christian.
The same Apostle commandeth in another
place, that we should pray always. If vv
must always pray, ergo, we must never
serve marriage : for so often as I render debt
to my wife I cannot pray." I omit what he
writeth against second and third marriages,
which afterward he was driven to retract.
You see, if we must stand to his authority,
all men must abstain from marriage, as from
an evil thing : as that forbiddeth to pray or
to communicate with the Lord's body : as in
doing the duty whereof, they cannot do the
duty of Christian men. And seeing that mar-
ried men also ought always to pray, even
married men must never yield to the duty
of marriage, which causetTi that they cannot
pr.iy. Those opinions are far worse than

that Jovinian held, of the equal worthiness of
virginity with marriage. Thereof leaving
his authority, let us examine his reason. If
the layman cannot pray unless he abstain
from his wife, then the priest must always
abstain from marriage. This antecedent is
false, for a layman may not only pray, but
ought to pray always, as Hierom also con-
fesseth, though he do not always abstain from
his wife. Paul willeth married men not to
defraud one another, except it be for a time
with consent, that they may give themselves
to fasting and prayer, which kind of prayer
with fasting, is not always necessary, but
sometimes convenient, upon some special
occasion, that requirethmost fervent prayers,
with humiliation by fasting, and abstinence
from all worldly delights : and yet in such
occasion, consent is necessary for abstinence
from matrimonial company, as it is plain by
the text. Yet it is so far off, that the lay-
man cannot prav, unless he abstain from his
wife, that oftentimes he prayeth more quietly
and purely, than he that hath no wife, or ab-
staineth from her, if he hath not dominion
over bodily lust. Wherefore matrimony
shall no more hinder the priest to offer sa-
crifice and prayer, than it doth the layman,
who is bound always to offer sacrifice and
prayers as much as the priest. And there-
fore we must oppose against Hierom's au-
thority, the authority of Paphnutius, and the
whole Council of Nice that condescended
imto his reason, alleging that the company
of priests and deacons, as well as of all other
Christian men with their lawful wives, is
chastity. Socrates, lib. 1, cap. 11.

5. These words do not restrain the univer
salityofthe Apostle's former words, seeing
avoiding of fornication is the same cause in
them that are unmarried to take wives, and
in them that are married, to use the compa-
ny of their wives.

5. We have none other estimation of the
matrimonial act, than the Apostle doth teach.
And it may well be thought, that many of our
ministers use more continencyin lawful mar-
riage, than Popish priests do that are not
lawfully married, yet use other wicked means
to satisfy their unlawful lusts, as the world
knevv^ too well, when they lived at ease
amongst us. That -it is lawful for a Bishop
to be married, the authority of the Scripture
is more to be regarded than of any mortal
man. Paul, as even flierom confesseth, de-
scribeth a Bishop, the husband of one wife,
and having children in all chastity, as Samuel,
who was brought up in the tabernacle, and as
many priests in his time were married, cont.
Jovin. lib. 1. That you cite for the contrary out
of Augustin, Zi6. (/u<Es<. &c. is neither of Au-
gustin's, neither of any learned man's wri-
ting, but of a late babbler, as his barbarous
phrases do declare in many places also, con-
I futing that which Augustin doth earnestly
I defend, a.s in the censure of Erasmus before
I that treatise, every man may see. Ambrose
for such purity as is requireH of the minister
I saith, "Of chastity what should I speak,

1. CORINTHIANS'.

193

•wheu one orJy murriage ia permitted, and not
repeated ? Even in marriage itself, there is
a law not to marry a^ain, nor to have the
conjunction of a second wife." You see there-
fore, that marriage with one wife in his time
was counted chastity, and lawful- for a minis-
ter of the church : yea he addeth moreover,
that the second wife was not forbidden as a
fault, but as against a law, which was, that he
which had one wife before baptism, and ano-
ther after, was not admitted mto the minis-
try. " in the marriage there is no fault but a
Jaw." Finally by the counsel of Gangra, " If
any man make difference of a married priest,
as though througli occasion of his marriage
he ought not to offer, and therefore dotii re-
frain liimself from his oblation, he is accursed,
Cap.i.

7. It cannot be called a proper gift, if every
one that labour for it, may have it. Our Sa-
viour Christ teacheth, that all men cannot
take it, but let him, saith he, that can take it,
take it and use it. Matt. 19. 11, 12. They that
bind themselves by a rash and unadvised
vow, before they were sure of the gift, have
no promise to be heard in their prayer for
continency. But where there is such neees-
-sity, as they neither are cause of themselves,
nor can otherwise avoid, as in long or perpe-
tual sickness, ii is certain, that God will give
the gift, being sought for by such means as it
is convenient, because he hath promised all
things necessary for our salvation, as for impri-
sonment, banishment, war, &c. I do not take
to be such necessity, but the husband is
bound to follow his wife in them, and the wife
her husband. As for absence by lawful di-
vorce, which is only for fornication, doth not
restrain matrimony, seeing that case is ex-
cepted by our Saviour Christ, and there is no
reason but that the exception should extend
as well to the second marriage, as to the di-
vorce. There is no cause therefore to detest
the Protestants' doctrine, when they say they
have not the gift of continency, but rathex to
detest both the doctrine and the doings of the
Papists, which say they have the gift, and
teach that all men may have it if they will,
and yet lead a filthy and abominable life out
of marriage. Whether we use prayer and
fasting, to try whether it will please God to
give tnat gift, it is unknown to you. Some I
am sure have used it, and many among us,
both in the ministry, and out of it, have the
gift of continency, though they make no rash
vows of it, nor despise them that have it not.
How well you keep your vows that live
abroad, we know not, but your forefathers the
Popish Clergy, that lived here among us, we
know, that as few of them lived chastely, as of
us do live out of marriage continently.

9. He speaketh generally, and therefore
his precept extendeth also to them that have
made rash vows of continency, if they do not
contain : and if they may contain if they list,
the fault of many Popish Priests is the grea-
ter, that they do not contain. Augustin delono
viduitatis, although he count it a sin to forsake
continency in them that have vowed it, yet

he condemneth not the marriage of such as
have vowed. " Not that the marriage itself,
even of such persons, is judged to be con-
demned, cap. 9, and in the next chaiiter ho
proveth, that such marriages are not to be
dissolved : for tiiongh he condemn the break-
ing of that vow to be evil, yet he affirmeth the
marriage to be good. Ambrose in the place
quoted, idlhough he affirmeth, that such :i.s
have vowed ought not to marry, yel he couni-
eth it more intolerable for such to commit
fornication. Epiphanius testifieth what iho
judgment of the Church was in his time.
Contra aposlolkos, IIcEi: 61. "It is better to
have one sin, and not many. It is better for
him that is fallen from his course, openly to
take unto him a wife according to the law,
and to repent a long time from his virginity,
and so to be brought again unto the church, as
he that hath wrousht evil, as he that is fallen
and broken, and hath need to be bound up,
and not to be daily wounded \vhh secret darts
of that improbity, which is offered to him by
the devil: so knoweth the church to preach.
These are the medicines of healing," &c.
Contrary to this doctrine, some Papists have
preached, that it is less sin for a vowed Priest
to keep many concubines, than to marry a
wife: as you affirm in the next note.

9. By Epiphanius' judgment, it is better for
vowed persons to marry, than to burn : which
is not only to be tempted, as you falsely slan-
der us to think, but to be so continually infla-
med with lust, that the will doth consent, and
desire quenching, which cannot be avoided
in them that have not the gift of continency,
whether they be vowed or free from vows.
That you affirm the marriage of vowed Priests
to be but pretenced, and to be the worst sort
of incontinency, and fornication, and burning,
you are contraryto Aw gusxin de bono viduitatis,
cap. 9. who saith, "That the marriage even
ot such is not to be condemned. Such are
condemned, not because they have entered
into the faith of marriage afterward, but be-
cause they have made void the first faith of
continency, which thing that the Aposile
might briefly insinuate, he would not say, that
those widows have damnation which marry
after the purpose of greater holiness, not be-
cause they are not condemned, but lest the
marriage itself in them might be thought to
be condemned." And in the 10th chapter he
saith, "Therefore they which say, that the
marriage of such is no marriage, but rather
adulteries, seem to me, not to consider tho-
roughly and diligently what they say : for a
similitude of truth doth deceive them. There
cometh to pass by this inconsiderate opinion,
•whereby they think that the marriage of wo-
men that are fallen from their holy purpose,
if they be married, to be no marriase, small
evil, that wives are seperated from their hus-
bands, as though rfhey were adulteresses,
and not wives. And when they will restore
them to continency after they be seperated,
they make their husbands adulterers, when
they marry other women, while their own
wives arc alive. Wherefore I cannot say.

194

I CORINl'HIANS.

that if women that are fallen from a better
purpose do marry, that they are no marriages
but adulteries. But plainly I would not doubt
to say, that their fallmgs and ruins, from more
holy chastity, which is vowed unto God, are
worse than adulteries.

You see therefore by his hard judgment,
that the marriage is true and not pretended,
such as cannot be dissolved, though the
breach of the vow be a grievous sin, and
more grievous than adultery.

Epiphanius also is clean contrary to your
filthy censure against marrying, as is showed
before : and further he saith against those
apostolic Heretics, that professed continency
and kept it not, as many Popish priests do and
have done. " He that hath corrupted virgi-
nity, is rejected out of that course, and depri-
ved of crown and reward : but vet judgment
is better than condemnation. For they that
commit fornication privily, lest they should
be ashamed before men, and exercise filthy
lust under show of solitariness and continen-
cy, have not confession before men, but with
God, which knoweth all secrets, and repro-
veth all flesh at his coming, as every man
hath sinned. Therefore it is better to have
one sin, and not many," &c. And in the end
concludelh: "These be the medicines of
healiiig, these be the spices for confection of
the ointment, this is the preparation of the
holy oil in the law, this is good faith giving
smell of sweet odours, binding indeed the
champion to his battle, and preaching unto
him to continue his course that he may be
crowned. This is God's merchandise, ga-
thering all men to his royal ordinance, both
purple out of the sea, and wool from the
sheep, and flax from the earth, and fine linen,
and silk, and skins died red, and the pre-
cious Emerald, and the pearl, and the agate,
stones differing in colours, but equal in price :
but yet not rejecting gold, and silver, wood
that rotteth not, brass and iron, no nor goats'
hair. And this was then the tabernacle, but
now the building of the tabernacle is esta-
blished in God, and the foundation in truth.
And let all heresy cease, which is raised up
against the truth, or rather which chaseth it-
self from the truth." Thus it is manifest by
the judgment of the church in Epiphanius"
time, that that was accounted heresy which
you deliver for whcjiesome doctrine.

11. It is manifest, that the Apostle speak-
eth of such departings as were not lawful
divorces, and so doth Ambrose understand
the place saying, " You must understand ex-
cept this departure be for the cause of forni-
cations. Because it is lawful for the husband
to marry a wife, if he have put away his wife
offending." In which place although he
thinketh the woman have not the like right,
if she forsake her husband for adultery, yot
indeed the case is all one. Chrysostom un-
derstandcih the text of such departings as are
not for the cause of fornication, and so doth
Theodoret.

12. The Apostles had not particular precepts
for every case, but they had general rules in
Christ's doctrine, which they were bound

to follow in their precepts and counsels.
14. It is an impudent slander, that the Cal-
vinists hold Christian men's children to be so
holy from their mother's womb, that they
need not baptism. For Calvin clean contra-
riwise doth argue against the Anabaptists
upon Paul's words : They are holy, ergo, they
are to be baptized. And the sacrament is not
to be denied unto them that are therefore called
holy, because they are comprehended in God's
covenant : where he saith, I will be thy God,
and the God of thy seed after thee. Gen. 17.7.

28. If a virgin, or any other that is vowed
marry, she sinneth not in marriage, as Augus-
tin saith, De bono vid. cap. 9. 10, but in break-
ing her vow. So mean the rest of the doc-
tors ; but if she be not able to contain, then
that hath place which I cited before out of
Epiphanius, Hceres. 61. And that which Hie-
rom writeth ad Demetr. " The name of cer-
tain women, which behave not themselves
well, doth defame the holy purpose of vir-
gins, and the glory of the heavenly and an-
gelic family : to whom it must be said openly,
that either they should marry, if they cannot
contain, or contain if they will not marry."

29. Augustin's words, if they were granted
to be as true as the gospel, yet prove not that
virginity is counselled as more meritorious.

32. Hereof it follovveth not, that marriage
which God hath permitted to all ministers of
the church, should be forbidden them by the
Popish Church, as clogs and profanation of
sacred orders. This is not with the Apostle
to counsel virginity as convenient, but to com-
mand it as necessary, and to forbid marriage
as profane, which is the doctrine of devils, and
a right badge of the Antichristian apostacy.
1 Tim. 4.

Chapter 8.

7. Your popish fasts, which are abstinence
from flesh as accursed, and for religion's
sake, we condemn as antichristian apostacy,
by the plain testimony of the Apostle, 1 Tim.
4, and not as meat oflered to idols, although
there is in your superstitious fasting, that
which in some cases hath resemblance to the
Apostle's words in this place.

10. Thanks be to God, our temples are
purged from popish idols, wherewith by you
they were stuffed. Our table is the Lord's
table, and our communion his holy Supper,
according to his own institution. And there-
fore your blasphemous railing is meet for
your own idol service and sacrifice, and sa-
crilege which hath no word of holy Scripture
to warrant it, but hath been lately devised,
to overthrow the only and singular sacrifice
of Christ's death, which is the price of our
full redemption.

Chapter 9.

1. Paul abstained not to live by the Gospel,
because it was more meritorious, but to avoid
offence, and to declare that he did it freely,
!ind not as a hireling.

1. The Protestants do not charge the fa-
thers, for using of any such speech of the
Saints tmd Sacraments as do signif^' no more,

i CORINTHIANS.

I'jr.

but that they be appointed ministers and
instruments of God's worliing to our bene-
fit.

5. Our translation is accordinnj to the pjam
words and meaning of the Apostle. For first,
the word is not a woman sister, but a sister
a wife, for no man would say, a sister a
woman, because the word sister implieth a
woman. Therefore of necessity, the latter
word signiiieth a wife specially, and not a
sister generally. Chrysostom whom you cite
impudently, saith never a word of the matter in
controversy, only rehearshig the words of the
text. Theodoret saith : " Some do interpret it
so that, as certain faithful women followed our
Lord, ministering necessary food to his disci-
ples, so some showing more (rivnii Imih,
followed some of the Apostles, ili i" mliim "t
their doctrine, and helping their ilivmr ]in;ic'h-
ing." This interpretation he doth neither
allow, nor disallow, and therefore you say
falsely, that he among the rest doth take it so.
ButOecumenius, indeed, doth so take it. Au-
gustin although he allow this interpretation,
yet he showetli that some did interpret the
word a wife, and rehearsing the text lie sailli,
not as your vulgar Latin hath a wnnian a
sister, bui a sister a woman, which it In- Inn]
observed, he had not been so ligiuly (kcnvcd,
to reprehend the true interpretution ol them
that did translate it a sister a wife. Ambrose
leavethout the word sister, and readeth mu-
lieres, in the plural number, women. By
which corrupt reading he might more easily
be deceived in the true meaning. As Hie-
rom, who also readeth, mulieres, being
ready to take any thing that soundeth never
so little against marriage. And yet against
Helvidius he citeth this text, Nunq^lid non
habemus potestatem uxores circumducendi sicut
et ccBteri apostoli ? Add heretmto, that Ter-
tuUian to defend his heresy of. Monogamy,
doth so take it, against the Catholic doctors
of his time. And yet he confesseth according
to this text, Exhort, ad cast. Licebat et Aposto-
lis Habere et uxores circumducere. Licebat et
de evangelhs vivere. But Clemens Alexandri-
nus, belfore him, by this text, doth prove that
the Apostles had wives, and did lead them
about, in these words. "Do they also reject
the Apostles '? For Peter and Philip did beget
children, Philip also did give his daughters
in marriage, and Paul feareth not in a certain
Epistle, to speak to his yoke-fellow, which he
did not lead about with him, because he had
no need of great service. Therefore he saith
in a certain Epistle : Have we not power to
lead about a sister a wife, as the rest of the
Apostles? But they truly as it was meet,
because they could not spare their Ministry,
attending to preaching, led them not about as
■wives, but as sisters, which should minister
together with them among the women, which
kept the houses, by whom also without any
reprehension or evil suspicion, the doctrine of
our Lord miglit enter into the closet of wo-
men." Strom.lib.3. And who would not think
it agreeable to reason, that the Apostles which
had wives, would not lead them about, rather

than strange women, at leastwise in the com-
pany of strange women?

Again, the word of leading about, declareth
that they were their wives that were led
about, for the Apostles had no authority to
lead other women about with them. We
read that certain women did follow our Sa-
viour Christ, we read not that he did lead
them about. The word signifying the authority
of the husband over his wife, or of the maste
over his maid. Finally, the scope of the text,
is against the exposition of rich women, which
should minister of their substance to the
Apostles' necessity, for by them the Church
should not have been charged, but their du-
tiful charge relieved. Whereas by the Apos-
tles' wives that were poor as their husbands,
the church was charged. But it is a pithy
reason that is contained in that your question,
"What should he talk of burdening the Co-
rinthians with finding his wife, when himself
clearly saith, he was single ?" As though he
might not declare what was lawful for him to
do, namely, to have a wife as well as other
Apostles, and to charge the Church with find-
ing of her, although he meant not to use that
liberty. Our interpretation therefore is not so
heretical as yours in the next verse is ridicu-
lous, "who playeth the soldier," as though to
go a warfare were a play.

13. This was no corruption of the translators,
but a fault of the printers. For the translator,
as in the Bible printed in King Henry's time,
is to be seen, did say altars, not temple. And
why should we not suifer the Jewisli altar to
stand, as well in this place, as in an hundred
places of the Bible beside. Therefore it is
a vain and ridiculous slander to sav, we cor-
rupted the text, because Popish altars were
in digging down when the Bible was in print-
ing.

16. Augustin hath no such words as you
feign, neither doth he name a reward of supe-
rerogation, but he saith, "Paul did bestow
more than was necessary for him to do, when
he warred at his ovra finding, according to the
saying of the Samaritan to the Inn keeper,
whatsoever thou shall bestow more." But that
Paul's abstinence of his liberty was his duty
in this case, though generally he might use
that liberty, his own words are manifest, when
he showeth. He abstained that he should
give no oflTence, which was necessary for him
to avoid, that he should not abuse his power
in the gospel. Therefore this refraining of
his liberty m this case, was of duty and not
of supererogation, more than duty. And of
supererogation of more than we have re-
ceived grounded upon the words of the
Samaritan, Augustin saith in his confessions
to God : " There is given more to thee, that
thou mayest be a debtor, and who hath any
thinrr, which is not thy own." By which he
showeth that God is not properly'brought in
debt by any supererogation, when no man
hath any thing but that which is God's own,
and therefore is due to him.

23 This place doth rather prove, that the
Apostle did willingly abstain from using his

196

I. CORINTHIANS.

liberty, because it was his duty in this case,
for otherwise he could have no part of the
gospel. Although you slander the Protestants,
" that they will not" have men work, well m re-
spect of reward at God's hand," for they
would have men work well, not only in respect
of reward, but also for fear of punishment,
due to them that work not well, yet not only
for these respects, nor chiefly, but principally
of loving obedience, and duty as becometh
children°to the glory otiiod their father, and
not only for reward, as hirelings, nor only for
fear, as slaves.

27. Tills impudent rotten slander cometh so
often, that it would make a man cast his <jorge,
to hear it so loathsomely repeated. We cry
out as loud as we can : that faith which only
justifieth, is not alone, but accompanied with
'good works, is not idle, but workethhy love.
But that the "goal of everlasting glory, is
merited by chastising the body,'" &c. the
Aposde doth notteach it is a reward infinitely
above the value of all men's works, therefore
given of grace, not deserved of merit.
Another impudent shmder it is, to say, that we
condemn voluntary chastising of the body to
such end, and in such manner, as the Apostle
speaketh, as superfluous and superstitious.
As though the Apostle spake, of the ooimter-
feit chastising ot Popish hypocrites to merit,
or satisfy God's justice by them, which we
condemn as injurious to Christ's death, and
not watching to prayer, fiisting, labouring in
good exercises to subdue the lusts of the
flesh, and to serve God in the gospel.

27. Paul did not presume of the end, without
the means and ways by which God bringeth
us unto it. Yet did he not doubt of his salva-
tion, which had been to doubt of God's pro-
mises. Our security of salvation is no vain
presumption, but an assurance upon the word
of God, that through faith in God, and walk-
ing in the way that God hath appointed us, we
shall undoubtedly come to the end of eternal
life.

Chapter 10.
3. The Red Sea, the Cloud, and Manna,
were not only figure s of Baptism and theLord' s
Supper, but baptism indeed, and the sacramen-
tal communication of the body jind blood of
Christ, indeed. Therefore tlie Apostle saith,
they were all baptized, they drank of the
spiritual rock, which was Christ. And the
argument of tlie Apostle were of no force to
prove his purpose, if the Israelites were not
m the sacraments equal unto us, both in signs,
and in the things signified. Cyprian Ep. 76..
saith, "That the Sea was the Sacrament ot
Baptism, the Apostle declareth, saying: I
would not," «fcc. Where you say it is an im-
pudent forgery of the Calvinisis, to write,
that the Jews received no less the truth and
substance of Christ and his benefits in their
Sacraments, than we do in ours, and that they

but Christ ? so did they : for the Apostle saith,
they drank of the spiritual rock which iol-
lowed them, and that rock was Christ. But
you have a shift to say, they among themselves
did feed of one bread, and drmk of one rock,
which was a figure of Christ: that is true,
and so do we, but they did eat the same spi-
ritual meat, and drink the same spiritual cup
that we do. And so saith Augustin expressly,
" The same spiritual meat," saith the Apostle,
" what meaneth the same ? but the same which
we do eat." Again, "They did eat the same
spiritual meat," saith he. "It had sufficed to
have said, they did eat a spiritual meat, but he
saith the same, I cannot find how I should un-
derstand the same, but the same that we do
cat?" DeulUitate Pcenitent. CnpA. Why do
you not say, it is an impudent forgery of Au-
gustin so to write ? yet he_ is bold to write it
more at large, cap. 2. of the same book.
" Whosoever in Manna understood Christ, did
eat the same spiritual meat that we do. But
whosoever sought only to fill their bellies of
Manna, which were the fathers of the unfaith-
ful, they have eaten and are dead : so also the
same drink, for the rock was Christ. Therefore
they drank the same drink that we do, but
spiritual drink, that is, which was received
by faith, not which was drawn in with the
body." The same judgment he declareth in
Psal. 11. ill Joan. Tract. 26. and in many
other places of his works, by which the gross
manner of eating of the natural body of
Christ, defended by the Papists, is utterly
overthrown : and consequently, the sacrifice
for which you fight so stoutly in this chapter,
is declared to be none such as you Would
have it, but a sacrifice of praise and thanks-
giving.

12. Seeing you cite Augustin at large, we
must answer you at large, that Augustin hath
no such meaning against the certainty of our
final perseverance, which he proveth plenti-
fully in his book De bono perseveranlicv.

Id. The Apostle speaketh not one word of
the sacrifice of the body and blood of Christ
in the Sacrament, but showeth, diat it is the
nature of all ceremonies, to declare them
that use them, to be partakers of that Religion,
whereof they be ceremonies : as the Sacrifi-
ces of the Jews, the Sacraments of christians,
and the execrable Sacrifices and ceremonies
of the Gentiles, declared the several users
of them to be partaliers of these several
Religions. Therefore the christians, which
were consecrated to Christ, ought to have
nothing to do with the wicked ceremonies of
the Gentiles, whereby they should partake
with devils, and not with Christ. Because no
man can be partaker of Christ, that is par-
taker of the devils. The fathers in their
admonition. The faithful know, &c. speak
not of the Sacrifice of the Mass, but of the
mystery of the I,ord's Supper, which they
called a Sacrifice, because therein is offered

and we eat and drink of the self-same meat a sacrifice of praise and thanksgiving not of
and drink, it is impudent malice against the the natural body of Christ. " This is," saith
truth, to deny it: which the Apostle doth so Augustin, "the sacrifice of the christians,
plainly affirm. For what do we eat and drink 1 we being many are one body in Christ : which

1. CORINTHIANS.

197

thing also in the Sacrament of the Altar, |
known unto the faithful, the church doth fre-
quent, where it is showed unto her, that in that '
oblation which she ofi'creth, she herself is
ottered." De Civil, lib. 10. cap.d. In the same
chapter he trealeth of spiritual sacrifices
of praise and thanksgiving, which are the
works of nuTcy and nioniti>-aiiun of our
bodies, unto which he rel'erreth tiiis sacrifice
of the christians, wlierein the ciiurch is of-
fered. In the 20ih ciiapterof the same book,
he writeth, speaking of the sacrifice of Christ's
death ami of the Sueraiuent thereof "By
thishehliMM ll' 1.- \\u- Pru.>t that ..irrieth.aii,"!
he hiniseh' is ihr crlihilioii. A saeraiiieii! of
which thing lie would have the daily sacrillce
of the church to be, seeing he is the head of
his OUT! body, and she is the body of her own
head, as well she by liirn, as he by her, being
accustomed to be ottered." Here we see, the
sacrifice of the church is a sacrament of the
death of Christ, in which Christ is none other-
wise offered by the churcli, than the church
is offered by Christ, that is, spiritually and
figuratively, in praise and thanksgiving, not
properly or propitiatorily. So snitu Chrysos-
tom. "We ofter the same sacrifice always,
or rather, we celebrate the remembranee of
that sacrifice," InEp. ad Heh. cap. 10. Horn. 17.
"Again, Jesus died. If Jesus did not die,
whereof or of whom is this sacrifice a sign
or token ?" In Matth. Ho. 83. As for Origen,
he doth not so much as name the sacrament a
sacrifice, but speaketh of it, as a memorial of
the death of Christ, by which we are redeem-
ed, like as the sacrifices of the law were
figures of the death of Christ before he
suffered.

16. We confess, that to bless signifieth
here, to sanctify or to consecrate, and that
the cup is blessed or consecrated by us, to be
a sacrament of the blood of Christ, not by
magical murnmration of words over it, but
by the whole action according to Christ's in-
stitution, in which receiving is a neces-
sary part. Therefore Chrysostom saith, " He
called it the cup of blessm^, becnuse, when
we have it in our hands, witli admiration and
a certain horror of that unspeakable gift, we
praise and bless himj because i ' il

his blood, that we should not i r

and hath not only shed it, but m : -

takers of it." So did ?'-.:■ ;-

menius expound this wo 1 ! •','. ■ .

which ha\ang in our h ; . , ,
which hath graciously ;^i'. i ':- I- ' i'ooil,
that is we give him thanks, or which we pre-
pare when we bless or give thanks." You
see therefore, by the judgment of the an-
cient fathers, how the Apostle referreth the
benediction to the cup and to God also, when
they show that by giving praise and thanks
to God, and receiving it accordingly, the cup
is blessed, and not by saying the words of
consecration, as you term them, over it.
Where you say, the Calvinists use no con-
secration of the cup at all, it is an impudent
slander, which is true of you, when you mi-
nister the cup to the lay people.

16. The Sacrament worthily received by
faith, joineth us with Christ, in soul and body,
and engrafteth us unto him, after a spiritual
manner of conjunction. Therefore the words
of Chrysostom be these : " But that not
only by love, but in very deed, we be turned
into that tlesh, it is brought to pass, by that
meat which he hath given us. For when he
would declare his love towards us, he hath
mingled himself unto us by his body, and
brought himself into one with us, that the body
might be united with the head." These
words must needs be understood of a spiritual
conj\tnction, whereby we are made members
of Christ's body, for we are not corporally
turned into the substance of Christ's flesh,
neither doth Christ corporally mingle himself
to us by his body, but spiritually after an un-
speakable manner. So meaneth Cyril, that
Christ dwelleth in. us corporally by participa-
tion of the flesh of Christ, that is, by the mean
that Christ hath given his flesh to be indeed
our nourishment unto eternal life, whereof we
are made partakers in the holy Sacrament,
not after a carnal manner, but after a divine and
spiritual mamier of participation.

17. Our mystical union with Christ, and
with his church is testified and sealed unto us
by this Sacrament, not first made or wrought
by receiving this Sacrament, but by the Spirit
of God, whereby also in Baptism, we are made
one with Christ, and do verily eat and drink
the flesh and blood of Christ, and are incor-
porated into his mystical body the church.
And this place showeth plainly, that the man-
ner of our communication with the natural
body of Christ, is spiritual, as it is of our
participation with the mystical body of
Christ. Augustin in the place by you quoted,
proveth and plamly affirmeth, that wicked
men, although they receive the Sacrament,
yet receive not the body and blood of Christ.
Because they be not members of his body.
" Neither are these two sorts of men to be
said to eat the body of Christ, because they
are not to be accounted the members of
Christ. For that I speak not of other things,
they cannot at once be both the members of
Christ, and the members of a harlot. Fi-
nally l;e himself saying: He which eateth my
flesh ami (Irinketh my blood dwelleth in me,
ami T in liini, showeth, what it is not only in a
^ leraiiriir. but in very deed, to eat the body

i: ("."■■'- anil to drink his blood, that is, that
1 i; , e ..I II in Christ, and Christ may dwell
In hiii!. I or so he spake it, as though he had
said, he that dwelleth not in me, and in whom
I dwell not, let him not say or think, that he
eateth my body or drinketh my blood." This
saying of Augustin, being contrary to your
heresy which affirmeth that wicked men eat
the body of Christ, and drink his blood, doth
also overthrow your doctrine of Transubstan-
tiation, by which you are driven to this absurd
error.

To the same effect saith Hilary, De Trinit.
lib. 8. " That \ye do truly receive the flesh oi
Christ's body under a mystery, and thereby
we shall be one with him :" but the wicked

198

I. COillNTHIANS.

shall never be one with him, therefore they
never truly eat the flesh of Christ under a
mystery.

20. The Apostle saith not, that the Sacra-
ment is the Sacrifice or Host of the new Law,
for then he would have said; The cup which
we offer, and tlic bread wliich we offer, but
now he saith, which we bless, which we
break. And although some of the Fathers
call it an Oblation of the bread and cup,
yet they spealt figuratively, and improperly,
meaning an Oblation of praise and thanks-
giving, in remembrance of the only Sacrifice
of Christ's body and blood once offered on
the Cross, and never to be repeated : seeinw
by that one Oblation once offered, he hath
made perfect for ever, them that are sancti-
fied, Heb. 10. 14.

21. The Apostle speaketh not of refusing
the Sacrifice of Chnst's body and blood in.
the church, but of the cup of the Lord,
and of the Table ot the Lord. Neither
doth he in all this discourse, speak of our
Altar, Host, or Oblation, or compare our Sa-
crament m any point, effect, condition, or pro-
perty, to the Altars, Hosts, Sacrifices, or im-
molations of the Jews or Gentiles, which is
proper or peculiar to Altar, Host, Sacrifice,
or immolation, but only in that there is a feast
in those sacrifices of the Jews and Gentiles,
as there is in our Sacrament : and in that point
which is common to all ceremonies, to de-
clare them that use them, to be partakers of
that Religion, whereof they be ceremonies.
And therefore the Apostle mi^ht in this re-
spect have used the example of our other Sa-
crament, which is Baptism, by which also we
have participation with Christ and his church,
but he did rather choose the Sacrament of the
Lord's Supper, because it being a spiritual
feast of our Rehgion, doth more resemble the
cursed feasts of the Gentiles, from which he
doth dissuade them. Whereas if this Sacra-
ment had been also a Sacrifice, he would not
have spared to enforce the comparison also
in that respect, wiiich thing seeing he hath
not done, there is no reason to gather a Sa-
crifice out of this discourse. Indeed many of
the Fathers do call it by the name of a Sacri-
fice or Oblation figuratively, as I have said
before. But where you say all the Fathers do
acknowledge it, calling it only and continu-
ally almost by such names as signify a Sacri-
fice, it is faUe. For Justin, Clemens, Alex-
and. Origen, Terlullian, Epiphmdus, Hilary,
Basil, and divers other do not at all, or else
very seldom call it a Sacrifice. That the
Fathers call tliis Sacrament, as they do,
none other Sacrament or Ceremony of Chris-
tian Religion, what marvel is it? seeing
it hath a proper difference, as every thinir
hath, whereby it is distinguished from all
other things.

The Council of Nice saith not, that the very
natural body of Christ is offered upon the Al-
tar, but that the Sacrament which is figura-
tively called the Lamb of God, as it is called
the body of Christ, is laid on the Table. And
therefore they say also, that " Christ is sacri-

ficed, without sacrifice," because Christ is
not properly sacrificed, but the remembrance
of his Sacrifice celebrated in the Sacrament.
The Council of Ephesus saith: " We celebrate
in the churches the unbloody service of Sa-
crifice." But how, they declare in the word?
going immediately before, " Showing or
preaching the death according to the flesh, of
the only begotten Sonof God, that is, of Jesus
Christ, and likewise confessing his resurrec-
tion and ascension into heaven." By which
words, they show plainly that the service of
the Sacrifice, which they did celebrate, was
only a memorial of the death, resurrection,
and ascension of Christ. Dionysius calleth it
T£\eTij}v TtKiTr] that is, the mystery of mysteries,
or the chief mystery, or the chief ceremony, for
so doth the word signify any mystery or cere-
mony of Religion, and not Sacrifice properly.
So doth Pachimere expound it, comparing
this Sacrament with Baptism, which he call-
eth also TtXcrn. Therefore this term is un-
learnedly alleged out of a partial translation,
to prove the Sacrament to be called a Sa-
crifice. That which you cite out of Cyril,
Anath. 11. is an impudent forgery : For there
is no word of quickening holy Sacrifice, un-
bloody Host, or victim. But when you have
so notably past the bounds of modesty, what
marvel, it you pass yourselves in greater im-
pudence? As when you say it is called the
propitiatory Sacrifice for the quick and the
dead, by Tertullian, Chrysostom, Cyprian, Au-
gustin, which is so monstrous a lie, as none
but such as had sold themselves to maintain
falsehood, durst for shame afBrm unto the
world. First, Tertullian De corona mil. hath
nothing that soundeth toward such a matter,
but to make oblations for the departed, for tlie
birth day on the yearly day. He saith not,
that the Sacrament, or Christ in the Sacra-
ment was offered. But what Oblations were
offered, it is easy to gather, by that he saith,
They were offered for men's birth days,
which could be none other but praise and
thanksgiving, both for the departure of men
out of the world, and for their birth into the
world.

Chrysostom m the first place saith, That
prayer was made for all that sleep in Christ,
at the celebration of the mysteries, which was
the error of his time, but that the Sacrament
is a Sacrifice propitiatory, he saith not, one
word. He saith that some comfort may come
to them that sleep, if we offer for them. But
how he would have us to offer for them, he
exprcsseth,. saying : " Offering prayers for
them, prayers are the common sacrifice of
the whole world." In the second place he
nametli the Sacrament a Sacrifice, and speak-
eth of prayer for the dead, used at the cele-
l)ration thereof, but a Sacrifice propitiatory,
or offered for the dead he calleth it not. In
the third place, he doth not once speak of the
Sacrament or Sacrifice. But how he doth un-
derstand the term of Sacrifice, which he useth
divers times, he declareth in Epist. Hebr.
Homil.n. saying: "This Sacrifice is an ex-
emplar of that Sacrifice." And again, " This

J. GORIMTHIANS.

199

that we do, is in remembrance of tliat which
was done. For, do ye this, saith he, m re-
membrance of me. We offer not another
Sacrifice, as the High Priest, buttlie same we
do always, but rather we celebrate the re-
membrance of a Sacrifice." Cyprian Epist, 66.
speaketh not a word of the Sacrament, but
saith that for as much as Gcminius Victor, had
made a Priest his executor, contrary to the
decree of a Council, there should be no Ob-
lation celebrated for his falling asleep, which
is meant of praise and thanksgiving. For if
they had held the Popish opinion of Purgato-
ry, it had been too extreme punishment, to
deny him Prayers, or the Sacrifice of the
Mass. But in what sense he called the Sa-
crament a Sacrifice, he doth best expound
himself. "Because we make mention of his
Passion in all our Sacrifices, for the Sacrifice
which we ofl'er, is the Passion of our Lord,
we ought to do nothing but that which he did."
The Sacrament is called a Sacrifice, as it is
called the Passion of Christ, which it is not
properly, but figuratively: because we cele-
brate a memory of his Passion and Sacrifice
in it. And because the Sacrament being re-
ceived worthily, is a sure seal and pledge of
the virtue of Christ's Sacrifice, once offered
to be continually apphed unto us by faith for
remission of our sins. Therefore saith Cy-
prian, " when we do these things, we do not
prepare our teeth to bite, but with sincere faith
we break and divide the Holy bread." De cmna
Dom.

Augustin, Enchir. cap. 110. calleth the Sa-
crament the sacrifice of our mediator, and
saith that it was offered for the dead, as alms
were, meaning only prayers and thanksgiving
that were offered at the celebration of the
Sacrament, and at the gathering of alms, and
that he declareth in few lines after, when he
saith, " when saqrifices either of the altar, or
of any alms are offered for all the departed
that are baptized, for very good persons they
be thanksgiving, for not very evil persons,
they be propitiations or prayings of mercy :
for "very evil persons, although they be no help
of the dead, yet are they some comfort of the
living." You see that he matcheth the sacri-
fices of alms, with the sacrifices of the altar,
both in name and in effect. Therefore he
meaneth not that the body of Christ is a sacri-
fice propitiatory offered in the Sacrament:
which were no ways to be matched with alms,
Qu. 2. ad Dulcit. he hath the same words that
;;re before set down out of Enchir. and in the
.<;crmon De verbis Apost. The like of prayer
for the dead in the celebration of the sacrifice.
What you mean by lib. 9. cap. 13. I know not,
l)nt lib. 3. c. 19. De Baptism. Augustin saith,
'•That our Saviour Christ, did send those
whom he cleansed of leprosy, to the sacra-
ments of the old law, that they should offer a
sacrifice for them, to the priests, because as
yet there had not come in their place, that
sacrifice, which afterward he would have to
be offered for them all."

In these words, he speaketh doubdess of a
sacrifice of thanksgiving, as that was, which

the lepers by the law were bound to offer for
their cleansing. But to make this matter
most clear, that he meaneth not a sacrifice
propitiatory, but a Sacrament of remembrance
for praise and thanksgiving, he writeth thus
Cnnt. Faust. Manicha;um, lib. 20. c. 21. "But
what shall I do, and when shall I show to so
great blindness of these Heretics, what force
that hath wliich is sung in the Psalms ? The
s.icriticf" of praise shall glorify me, and there
is the \', ;, where I shall show my salvation,
tlir llr-^li ami blood of this sacrifice was
lironiisrd before the coming of Christ hy^
sacrifices of similitudes, in the passion of
Christ it was given by the very truth itself,
after the ascension of Christ it is celebrated
by a Sacrament of n-im nilnaiKM-, Epist. 23,
he saith, "was not Chii-i ol!) i( li once in
himself? and yet in a Si.cmiikii;, not only at
every solemnity of Ea.sU:r, but also every day
he is offered to the people. And he that be-
ing asked, doth answer that he is sacrificed,
doth not lie. For if Sacraments had not a
certain likeness of those things whereof they
be Sacraments, they should be no Sacraments
at all." These places are sufficient to satisfy
any reasonable man, that the ancient Fathers
in calling the Sacrament a sacrifice, did not
mean that Christ was properly and really
sacrificed : but in a figurative speech : as
Sacraments are called by the names of those
things whereof they be Sacraments.

And therefore Gratian doth well conclude
this matter out of Augustin, as he saith,
" llierefore as the heavenly bread, which is
the flesh of Christ, is called after the proper
manner thereof, the body of Christ, when in-
deed and truth it is the Sacrament of the body
of Christ, of that body, I say, which being visi-
ble, which being palpable and mortal, was put
on the cross, and the same oblation of the
flesh, which is made by the hands of the
Priest, is called the passion, death, and cruci-
fying of Christ, not in truth of the thing, but in
a signifyiniT mystery, so the Sacrament of
faith, which is understood to be baptism, is
faith." De con. dist. 2. c. Hoc est.

Cyprian de ccen. Num. 2. doth not call this
Sacrament, " The only inconsumptible victim,
without which there is nc religion," but
speaketh of the gross imagination of the Ca-
pharnaites, who thought, "That if the flesh
of Christ's person, were cut in pieces, it could
not suffice all niankind, which being once
consumed, it might seem that religion were
lost, to wliom remained no more any sacri-
fice. But in such cogitations, flesh and blood
profiteth nothing, for as the master himself
hath expounded, these words are spirit and
truth, neither doth carnal sense pierce to the
understanding of so great depth except faith
come to it." In these words is nothing for
your propitiatory sacrifice, but rather against
It. How Chrysostom understandeth the Sa-
crament to be a sacrifice, Ilomil. 17. adHeh.
I have showed before by his own words out
of the same homily. Now we come to the
sacrifice prefigured by Mclchisedec, and pro-
phesied by Malachi : which the fathers doubt-

•>m

I, CURLNTHIANS.

less do undt^rsUiiHl of a sachhce of praise and |
thanksgiving, and not of ths natural body ,
of Christ. Cyprian saith, Episl. 63. 1 hat
Christ offered the same thing which Mel-
chisedec had otTered, that is bread and wine,
tliat is t9 say, his body and blood." If Christ
offered bread and wine, which is the same
thing that Melchisedec offered, he ofiered
not "his natural body and blood, but a type
thereof in bread and wine. But according to
your heresy he offered not bread and wme,
i)Ut 111.9 body and blood.

In the same epistle Cyprian saith, "The
sacrifice which we offer is the passion of
Christ. He speaketh agamst them which
thoudit that only water was to be offered in
the Lord's cup. AVe find that the cup was
mi.\ed which our Lord ofiered, and that it
was wine which he called his blood. That
the cup which is ofiered in remembrance of
him, he offered mixt with wine. For when
Christ saith, I am the true vine, the blood of
Christ, is not water but wine." What can be
more evident, to declare ? that he useth the
term offering figuratively, in respect of the
sacrifice of praise and thanksgiving which is
offered in the celebration of the supper, m re-
membrance of the only sacrifice of Christ.
And when he saith so often, that Christ offer-
ed wine, and that his blood is wine, it is mani-
fest that the Sacrament is called by the name
of that whereof it is a sign, not properly but
figuratively.

Justin dial, aim Tryplion. speaketh yet
more plainly to prove that the church in his
time knew no sacrifice, but the sacrifice of
thanksgiving, which he saith was ofiered by
all Christians, that are spiritual priests in the
celebration of the Lord's Supper. " So we,
which by the name of Jesus, as all shall be
one man in God the worker of all things,
being stript out of our filthy garments, that is
our sins, by the nameof his first begotten
Son, and being set on fire by the word of his
calling, are a right kind of high Priests of
God, as God himself doth witness. That in
all places among the Gentiles, acceptable and
pure sacrifices, are ofiered to him. fiut God
receiveth no sacrifice of any, but of his
Priests. Wherefore God showeth before-
hand, that he doth accept all them that offer
by this name, the sacrifices which Jesus Christ
hath delivered to be made, that is in the Eu-
charist or thanksgiving of the bread and tlie
cup, which are done in every place of chris-
tians. As concerning those sacrifices which
are offered to him by us Gentiles in every
place, that is, of the bread of thanksgiving,
and likewise of the cup of thanksgiving, he
foreshoweth, them saying : that we do glorjfy
his name, and that you do profiuie it. For I
myself do affirm, that prayers and thanks-
giving, made by worthy persons, are the only
perfect and acceptable sacrifices to God. For
these are the only sacrifices that christians
have received to make, to be put in mind by
their dry and moist nourishment, of the jias-
eion which (Jod, the of Son God, is recorded
to have suffered for them." Thus Justin by

these words, hath acquitted himself and all
the catholic fathers, that call the Sacrament
by the name of a sacrifice, of the sacrifice
propitiatory wherewith you unjustly burden
them. IrensBus also, lib. 4. cap. 32. speak-
eth manifestly of a sacrifice of thanksgiving,
wherein the bread and wine are dedicated
to God, to become the Sacrament of the body
and blood of Christ, his words are these ;
" Giving counsel to his Disciples, to offer to
God the first fruits of his creatures, not as
though he had need, but that they themselves
should neither be unfruitful nor unthankful,
he took that bread which is of the creature,
and gave thanks, saying, this ia my body.
And the cup likewise which is of the crea-
ture, that is with us, he confessed to be his
blood, and taught the new oblation of the New -
Testament, which the church receiving from
the Apostles, ofiereth in all the world to God
the first fruits of his gifts in the New Testa-
ment, even to him which giveth nourishment
unto us, of which in the twelve Propliets,
Malachi foreshowed, &c. Seeing therefore ^
the name of the son pertaineth to the father,
and the church offisreth in God Almighty by
Jesus Christ, he said well in respect of both :
in every place incense is offered to my name
and a pure sacrifice. But the incense, saith
John in the Apocalypse, is the prayers of the
saints."CAop. 34. he saith,"that these sacrifices
do not sanctify a man, because God hath no
need of sacrifice, but the conscience of him
that offered, being pure, doth sanctify the
sacrifice and cause th God to accept it, as of a
friend." You see therefore most clearly, he
speaketh not of the body of Christ sacrificed,
but of prayers and thanksgiviitg, and of bread
and wine offered to be the Sacrament of
thanksgiving. Augustin as we have showed
already, understandeth the name of sacrifice,
for a Sacrament of remembrance, when he
calleth the celebration of the Lord's Supper
a sacrifice of the New Testament, after the
order_ of Melchisedec, that succeeded the
sacrifices of the old law, as he doth, lib. 17.
cap. 20. Be Civitafe el lib. 10. cap. 5. he
saith : " The visible sacrifice is a Sacra-
ment, that is a holy sign of the invisible
sacrifice." That which he writeth, lib. 1.
cont. adver. leg. et Proph. cap. 18. of the only
true and singular sacrifice, signified by many
figures of sacrifices in the Law, is the sacri-
fice of Christ's death : but thatVhich follow-
eth,of the sacrifice of praise and thanksgiving
out of the 50. Psalm, he referreth to the Sa-
crament, as appeareth in these words: "Of
the salvation of^ God, that it is Christ himself,
I have made mention and showed before, but
what sacrifice of praise is more holy than in
thanksgiving? And for what are greater
thanks to be given to God, than for his grace
by Jesus Christ our Lord. All which matter,
the faithful do know in the sacrifice of the
church, whereof all those former kinds of
sacrifices were shadows." See you not plain-
ly, that the sacrifice of the church, is the
sacrifice of praise and thanksgiving for the
salvation of God by Christ? who ofiered that

1. CORLNTHIANS.

201

«nly true ami singtilar sacrilice, whereby he
redeemed us from our sins. Thus without
judgment, you quote as well that which is
directly against you, as that which seemeth
to have some show for you. The ne.xt place
lib. 3. De bap. cap. 19. We have declared
already what it is, Leo ser. 8. de pass, speaketh
of the sacrifice of Christ his body and blood
upon the cross, as I have showed plainly upon
Luke 22. Sect. 25.

Now for the name of Missa, although it be
not greatly material what it was called when
we Know what was meant by that name :
first you quote Ambrose in the margin, epist.
33. where he writeth, that as he was instruct-
ing certain persons that desired baptism in
the baptizing place of the church, word was
brought him that a certain church in the city
was taken by the heretics, for which he had
had great strife : whereupon he saith: "Yet
I tarried in my office, I began to let it go," for
that signifieth Missamfacere : or else you must
say, to make mass, which is absurd. There-
fore the name of mass is not so ancient as
Ambrose. Next to him you quote two coun-
terfeit sermons under the name of Augustin,
which the phrase showeth to be of much later
time, and the matter also, as that Serm. 251.
he saith : that the mighty men of the world,
when they come to church, compel the Priest
to make snort his mass, which manner agreeth
not with Augustin's age. In the 91. sermon,
the author speaketh of a lesson that was to be
read ad Missas, in the plural number, mas-
ses. Nevertheless, about Augustin's time, the
name of Misses began to be in use as it seem-
eth by Condi. Milevitan. Can. 12. signifying
rather prayers than sacrifices. But howso-
ever the name was afterward received and
used for the celebration of the Lord's Supper,
the ancient fathers knew no sacrifice of Christ's
natural body and blood, offered really in the
Sacrament, but only a sacrifice of prayer, of
praise, and thankspving, in remembrance of
the sacrifice of Christ's death, which is the
only true singular and unsacrificcable sacri-
fice, as it is called by Augustin, co7ifr. ad vers,
ks- et Prophet, lib. 1. cap. 18. and by Gregor.
Naziam. in sanct. pasc. orat. 4. Luc. 22. ver.
19. Therefore in all your quotations, you
have gained nothing but a little dross out of
Chrysostom and Augustin, touching prayer
for the dead : which error bein^ first brought
in by the Montanists, although it had gotten
some liking in those times, yet was it far from
the superstition and blasphemy of purgatory,
which in all latter times as Antichrist drew
nearer to his full manifestation, prevailed in
the Romish church, without all ground or
warrant out of the Holy Scriptures.

21. In the popish sacrifice of the mass con-
sisteth no union of Christian men, neither doth
the most proper and substantial union or
difference consist in the Sacrament of the
Lord's Supper. But there is as proper and
as substantial difference of true Christians
from other sects, and imion with Christ and
hie church in baptism : or else thev that are
baptized should not be properly and substan-

I tially christians. For although baptism a.s
the other sacrament may be received out of
the -church, yet have they no virtue but in

' tlic church. Where you blaspheme the cele-
bration of the Lord's Supper, which we keep
after the institution of Christ most purely,
sayuig it is im altar erected_ against Christ a

j altar, priesthood and sacrifice, besides that
it is most impious, it is most ridiculous_ that

I you say. For we have none altar, sacrificing

; priesthood, or sacrifice propitiatory, but only
the altar of the cross, the eternal priesthood
of Christ, die only sacrifice of his death once
offered by himself, and impossible to be re-
peated by any other. Whereas you, to over-
throw that altar, have erected many thousands
of Popish altars, consecrated infinite priests
after the order of Melcliisedec, which is
proper only to Christ: and blasphemously

j affirm that every priest may daily offer up
Christ to his father. Further, where you say
we have a table and cup of devils, wherein
the devil is properly served: what colour of
truth hath this blasphemous shmder? seeing
there is nothing done about our table and cup,
that is the table and cup of the Lord, but that
which Christ himself commanded to be done,
and to that end he appointed it to be done :
whereas your mass neither observeth the
form nor the end of his institution butpervert-
eth both, not only by your idol of transubstan-
tiation, but also bv robbing the people of the
cup of the Lord's blood, and by turning the
sacrament of remembrance to a sacrifice of
propitiation. And how can it be said that we
serve the devil properly in our celebration ?
when all things are done according to the
word and commandment of Christ, without
adding or detracting any thing from his holy
institution. What rese-mblance have we with
.Teroboam's calves and altars, or any heathen-
ish idolatry which are expressly forbidden by
God's conimandment ? which do square all
our form of celebration and worship of God
according to the straight line of God's word
and commandment. Where you say that now
in the Christian ffmes you have none other
idols but heresies, nor idolothites but their
false service, it is to make your ignorant adhe-
rents believe, that your gross worshipping of
Images, contrary to the express commandment
of God, is no idolatry. And how impudenffy
you do quote the fathers, to prove that there
can be none other idols nor idolothites but
heresies and their services, it maybe manifest
to your own consciences, when in Cyprian's
time the world was full even of these idols
and idolothites of the Gentiles that were in the
Apostles' time, besides heresies and their
heretical ser\'ices. Augustin also condemncth
professors of the Christian name, that were
worshippers of pictures, of the superstition
and idolatry, and void of true religion. Demor.
eccks. cath. lib. 1. r. 34. Ambrose saith, it is
heathenish error and vanity of the ungodly to
worship the cross where on Christ died : De
obitu Thendos. What would he have said if
he had seen creeping to an idol of the cross''
Epiphanius saith, it is a devilish attempt to
' 26

202

I. CORINTHIANS.

make images of the virgin Mary or other
Saints departed, and to worship them as the
CoUyridian iieretics did their image of the
virgui Mary. Jl/^r. 79.

Chapter 11.

2. Taul's traditions wliich he delivered,
were either concerning matters of doctrine
and faith, which are perpetual, and they be
all expressed in the Scriptures, or else of
ceremonies which are mutable by authoriiy i
of the church, according to time, places, and
persons, observing the general rules pre-
scribed by the Apostle, that all things be done
in order and comeliness, and to edification.

2. In things that be of the substance of reli-
gion, the governors of the church may com-
mand nothmg but that which hath warrant of
God's word. In matters of ceremony, which
be not of the substance of religion, they must
also have respect that they be agreeable to
order, decency, and edification, and so they
are to be obeyed. And though they do some-
what decline from these rules, yet so long as
the substance of religion reniaineth whole, no
schism must be made for matters of cere-
mony and external rites.

16. Paul saith, the Apostles and church
have no such custom to be contentious. Crys.
horn. 27. in ep. x. Cor. for matters of external
order, yet doth he give reasons for that order
of covering women's heads. By whose exam-
ple the preachers are likewise to endeavour
to satisfy by reason both men and women, that
humbly desire their resolution for quiet of
their conscience, and not to beat them down
vnththe club of custom only. For so the Apos-
tle doth not. As for the prescription of fifteen
hundred years that you brag of, for your Po-
pish ceremonies and customs it is vairi and
false. For either you have nothing of that
antiquity, or if you have, you have clean per-
verted the use of it.

19. Though God be not author of heresies,
which are contrary to his reveuird will, yet
they are according to his secret ordinance and
appointment, for the use and end mentioned
in the text. And seeing the Apostle not only j
foreshowed that there should be heresies j
concerning the Sacrament, but also hath '
showed the means how they should be .
confuted and beaten down, namely, by the \
pure and sincere institution of Christ, as he
doth the schism and abuse of the Corinthians :
we marvel not that Papists continue so ob-
stinate, because there must, be heresies, but
we marvel they are so impudent to defend
them against so plain and manifest institution
of Christ.

20. The feasts of love, that were used after
the celebration of the Lord's Supper, were
abused to matter of schism, and to the profa-
nation of the Lord's Supper, which ought to
be celebrated of all the church tog_ether, ac-
cording to Christ's institution. As lor church
houses, porches, or bodies of churches, there
was no such distinction in the Apostle's time,
nor long after, before churches were builded,
but they were kept in the same place, where

the Lord's Supper was celebrated, but yet
after the celebration where they were rightly
kept, as Chrysostom afiirnieth, Hom.27. in 1
Cot. And it may be gathered out of Tertul-
Mdin, Apologeiico, \^h.ere he showeth, that the
christians were defamed, after the murdering
of an infant to keep a riotous feast. By mur-
dering of the infant, they meant the celebra-
tion of the Sacrament of the body and blood
of Christ. Photius also saith, they were
after the participation of the holy mysteries.
Neither doth Paul call those feasts, the
Lord's Supper, but saith, that their cormng
together in that schismatical manner, was not
to eat the Lord's Supper, which was no feast
of the belly, but of the soul, as he proveth by
the institution. Therefore Paul calleth the
Sacrament of the Lord's Supper, as we do.
Neither doth Ambrose say, that the Sacra-
ment is not called the Lord's Supper, but upon
the institution, he saith, the Apostle " showeth
that the mystery of the Eucharist, which was
celebrated at supper, is not a supper, but a
spiritual medicine." That is, it is not a pro-
fane supper to feed the body, but the Lord's
Supper, to heal the soul.

Chrysostom upon this place, imderstandeth
the Lord's Supper to be spoken of the holy
Sacrament, saying : " Tlie Apostle teacheth
them far more terribly, in these words : This
is not to eat the Lord's Supper, referring them
to that night in which our Lord delivered
those wonderful mysteries. Therefore he
called it by the name of the best Supper, for
that Supper comprehended all in general."
Theodoret saith : " He calleth the Lord's Sa-
crament the Lord's Supper." Photius apiid
Oecianenium, agreeth hereunto, saying : " He
calleth it the Lord's Supper, according to the
imitation of that fearful and mystical Supper,
when our Lord did eat together with his Dis-
ciples : as if he should say, that which was in-
stituted and ordained by our Lord. You
come together to eat our Lord's Supper, but
you do it not." Hesych. lib. 2. cap. 8. The
like writeth Theophylact : " He calleth the
Lord's Supper, a coinmon feast, where many
eat together, as an imitation of that fearful and
wonderful Supper, in which our Lord did eat
together with his Disciples." Hierom, or
the author of the Comment under his name,
saith : " The Lord's Supper ought to be com-
mon to all, because he delivered the Sacra-
ments equally, to all his Disciples, that were
present." Beda upon this text, saith : " He
calleth the receiving of the Eucharist the
Lord's Supper." So doth Augustin Ep. 118.
Et. de ser. Dom. in mont. lib. 2. Eliffiux Homil.
8. Cyprian, or the author of that work, in
time not much inferior to Cyprian, by entitling
his book of the Sacrament, De Caena Domini,
of the Supper of the Lord, declareth, that it
was so taken and called in his time. And
therefore you see what newfangled vanity oc-
cupieth the Papists' heads at this time, to quar-
rel with us for using that term, and to say we
liavc small reason, to name the blessed Sa-
crament, the Lord's Supper, when we have
both the authority of the Apostle, and the con-

1 GORlNTlIIANri.

sent of the anc.ent Fathers, which so called it.
As for the names of Eucharist and Liturgy,
because they be Greek, and not understood
of the people, we use not in English speech.
And your horrible sacrilege of the Mass, is
the cause why we use not that term, which
also but lately in a manner, came into the
church. ,

23. The Apostle's drift being against un-
worthy receiving, and to teach men how to 1
receive worthily, he could not otherwise at-
tain vo his drift and purpose, except he did
set down whatsoever is necessary to be ob-
served in the administration of this Sacra-
ment, according to Christ's institution, after
which he reformeth their abuse, and teacheth
how all abuses may likewise be reformed.
Augustin noting that the Apostle teacheth in
this place who receiveth unworthily doth not
deny but thai he setteth forth the whole order
of nnnistratinn in all necessary and substan- }
tial parts of ("hrist's institution. Ghrysostom
saithi '■ How doth he say that he received it I
of the Lord .' for he wasnot then present, but
he persecuted Christ, that thou inayest under-
stand that this table had nothing more after-
ward, for even at this day it is he that workcth ]
all things and delivercth as he did then." Cy-
prian reproveth the error of them that used i
only water in the cup by the institution of j
Christ : saying, that in the celebration of this
mystery, " we ought to do nothing else, bur
that which he did. For the scripture saith, as
often as you shall eat this bread, and drink this
cup, you shall show the Lord's death until he
come. Therefore so often as we offer the
cup in remembrance of our Lord and his pas-
sion, let us do that which it is certain that our
Lord did." Our Lord by his example and in-
stitution hath taught us what to do, ep. 63. C<e-
cilio. saith, " That they might correct their
error, and know that to be true which they
learned at the first, he repeateth the form
which was given by our Saviour in this mat-
ter." Therefore the whole order of ministra-
tion for the substance of the Sacrament, is
expressed in the institution of Christ, de-
scribed by three Evangelists, and the Apostle
Paul. As for matters of ceremony and cir-
cumstance, which are not material or essen-
tial parts of the Sacrament, they are neither
all expressed, nor all that be expressed are
necessary to be observed.

23. The Apostles did not deliver their doc-
trine only by word of mouth, but delivered
the holy Scriptures also, of the Old Testa-
ment, and added their own writings, contain-
ing that which they had preached. So doth
Paul in this place by your own confession,
deliver the sum and substance of Christ's
iristitution ; as for other variable orders and
circumstances, so the sum and substance be
retained, and so there be observed in those
orders, the rule of edification and decency,
we would not greatly contend, but in your
Mass there is neither of both observed, for
the end and use, which is of the sum and
substance, is altogether perverted, and your
form oi celebration utterly void of edifying.

23. We were never so mad, to think, that
all circumstances of Christ's action were
necessary to be followed, or convenient to be
used at all limes, luid in all places. And yet by
this example we learn that the Sacrament
maybe ministered at night, if just occasion
reipiire, and after supper and to men alone, if
no women be present, &c. Although you
cannot prove, that only twelve were present,
or that no women were present : seeing it was
ministered in such a house, wherein were
other men and women, which were doubtless
partakers of thePaschal Lamb. For a sheep of
a year old, could not be eaten of thirteen per-
sons and another supper also, as appeareth by
the broth, wherein the sop was dipped, whom
there is no reason to exclude from the institu-
tion of the Sacrament, seeing they were
Christ's disciples. Where you say, we seem
to incline, by calling it Supper, to have it at
night, and after meat, it is a vain conceit,
when you see our usual and ordinary prac-
tice to the contrary. Where you say, we
abandon other names, saving this, you de-
clare what conscience you have to lie, when
we do commonly use the name of commimion
of the body and blood of Christ, which the
Apostle also teacheth us, 1 Cor. 10. 16. and
in our sermons and writings, the Sacrament
of the body and blood of Christ, the Eucha-
rist, and such like. What just cause we have
to call it the Lord's Supper, I have showed
before. And it is a vain argument, to prove,
that it is not called the Lord's supper, be-
cause it was uistituted after supper: seeing
there were three suppers that ni^ht : the firsl
of the Paschal Lamb, the second, for a free
supper to satisfy the body, and the third, the
Lord's Supper, which was the holy Sacra-
ment to feed the soul, instituted after that
supper, wherein the body was fed. Now
what is to be followed of necessity, and what
not, the church knoweth by the spirit of
Christ, and by his word. For to challenge
his spirit without his word, is plain Ajiti-
christian arrogance.

23. Christ took bread into his hands, and
did bless or consecrate the same element to
the use of this holy mystery. So do we. But
you say, "we let the bread and cup stand
aloof," whereas we take it and deliver it as
Christ did: You say, "we occupy Christ's
words by way of report and narration, apply-
^ ing them not at all to the matter proposed to
j be occupied," which is utterly false : for we
I pray, that we receiving these creatures of
i bread and wine, according to Christ's holy
institution, which is rehearsed in these words
of the Evangelist, in remembrance of his
death and passion, may be partakers of his
most blessed body and blood : which is a
manifest applying of them, to the matter pro-
posed to be occupied. Again, it is a mon-
strous lie, when you say we "profess that we
make no consecration, benediction, or sanctifi-
cation of the bread and wine at all," for we pro-
1 fess the contrary ; thit by praise and thanks-
I giving for the death of Christ, and by prayer un-
' to God, that we may be partakers of the body

SOI-

i CORINTHIANS.

and blood of Christ, we consecrate, bles?,
and sanctify the l)read and wine, to be the
holy and blessed Sacraments of the body and
blood of Christ. Neither had tlie first al-
teration, any other meaning, though there
was a cro.'^s used, and a rubric appointed
the Minister, to take the bread into Ins hand
when the words of institution were read,
which needless ceremonies are altered, see-
ingChrist used not the one, and the other is
sufcciently imitated, when w;e take bread,
break it, and deliver it, as Christ did.

23. Christ used unleavened bread, because
it was the usual bread at that time : so do we
use that, which is the usual bread in our time.
Paul speaketh of that bread, which was usual
among the Gentiles, when he saith: The
bread which we break, and in this chapter :
As often as you eat of this bread, (fee which
seeing it was the same bread, which was used
in the feasts of love, it was doubtless leavened
bread. And although you say, all the Latin
church imitateth Christ in unleavened bread,
it is true perhaps of the Popish church, but not
of all the west church, n9r of the Latin church
of old time, who in their celebration did not
use such thin wafer cakes, as you do. Greg.
lib. Dial. 4. cap. 55. shovveth, that they were
loaves or cakes of great quantity, seemg two
of them were given to a poor man, as it was
supposed by the Priest that gave them, in alms,
and for reward of his service in divers days.
Epiphanius in aticliorato, testifieth, that thev
were of a long shape, as it were rolls of bread,
that were used in the Greek church. And
the Greek church hath always used leavened
bread, as doubtless the Apostles did, out of
the time of unleavened bread prescribed by
the law, and when they were among Gentiles.
But it is a greater matter, wherein you sa^, we
do impudently and damnably contemn Christ
and his churcli, in that we mix no water with
the wine. Whereto I answer, we find no
such mixture used by Christ, and therefore as
not necessary, we use it not. In the primitive
church it appeareth by Justin, Ireneus and
Cyprian, that they used to mingle water with
their wine : because they used commonly so
to drink it, especially in hot coimtrics, where
their wines are strong. Cyprian also maketh
a mystery of the water, to signify the people
united to the bl*od of Christ : But that is be-
side the word of God, and therefore we are
not to receive it upon his authority. Chrysos-
tom saith : " That when Christ delivered
this mystery, he delivered wine, and after his
resurrection in the bare table of the mystery,
he used wine, which truly briugeth forth
wine, and not water." By which words, it
seemeth because of those heretics, whicJi in
Cyprian's time used only water, in Chrysos-
tom's time the church t)rd:iined, that water
should ni> more be mixed with the wine : and
80 the Armenians which of ancient time mi-
nistered without water, did understand him, as
appeareth bv a canon of the sixth council of
Constantinople, Can. 32. Theodorus Balsa-
mon testifieth also that the church of the Ibe-
rians, being sound in all pouits of religion,

used not to put water into the cup in thefr
ministration. The Master of the sentences
thinketh, that the water is not of necessity ot
the Sacrament, for if any man of forgetful-
ness, or ignorance, do omit it, the Sacrament
is not frustrate. For the church of the Greeks,
doth not put water into the cup, li. 4. dist. \\.
before the sanctification, but after, and then
they put hot water, as Balsamon testifieth, in
Can. 31. Concil. Const. 6. And so the Doctors
of the canon law hold, De consec. Dist. 2. in.
glossa. That water is to be mingled in the cup,
De honestate tantum, of decency only, and not
of necessity The same opinion holdeth
Scotus in 4. sent. Dist. 11. quest. 6. That to put
water to the wine, is npt simply necessary of
the necessity of the Sacrament. Whereas
you allege all the Greek Liturgies of James,
Basil, Chrysostom, the council of Const. 6.
doth the same. But Balsamon Patriarch of
Antioch, saith, that the Liturgy of James was
not extant in his time, but utterly worn away.
These that we have at this day, under the
names of Chrysostom, and Basil, bewray
themselves not to be of such antiquity, as
those Fathers. In the Liturgy that beareth
the name of Chrysostom, as it was set forth
by Claudius Du Sanctes, there is a prayer
for Pope Nicholas, and the Emperor of Alex-
ius, whereof the one was near 500 years, the
other 700 years, after Chrysostom. The
Liturgy bearing the name oi Basil, showeth
itself to be none of his, because it observeth
not that form of Doxology, that is, giving
praise to the Holy Ghost, with the Preposi-
tion aw which Basil doth so earnestly defend
to have come from the Apostle's tradition,
and to have been the form used in the church
in his time, De spirit, sanct. cap. 27. 28. 29.
Petrus Diaconus, and the rest that were sent
from the East to Ronie, in their book to Ful-
gentius and other Bishops of Africa, cap. 8.
do rehearse a prayer of Basil's Liturgy which
they say almost the whole East frequented,
that is not found in that which now beareth
the name of Basil's Liturgy. And whereas
they sav that the whole East church in a man-
ner doth use Basil's Liturgy, it is not like that
Chrysostom would abrogate a Liturgy so
late" made by so reverend a father, so uni-
versally observed to set up a new one of his
own. Wherefore in not mingling water, which
we neither read that Christ did, and divers
churches of ancient time did not use, we de-
part not from Christ's institution, but come
nearer to it than they which mingle water,
and are not able to prove, that it was mingled
by Christ. Although, so the opinion ofne-
cessity be taken av-fay, we count it an indiffer-
ent thing to mingle water or to minister with
j wine alone.

21. We rehearse these words, which Christ
uttered when he instituted this Sacrament,
not as a magical charm, to be said over the
bread and wine to convert their substances,
.but as they import indeed, to declare what
! the bread and wine are made to us by Christ's
I institution of this Sacrament, namely, his
I body and blood. Neither doth Augustin meuu

I. C()RL\THlAxNS.

SOS

your fantasy of the words of consecration,
when he saith : " The word must come to the
element, that it may be a Sacrament :" but
that the element must have the word of God,
for the institution of it, which maketh it a
Sacrament, as appearcth plainly by his whole
discourse in that place, " Why doth he not
say you are clean for Baptism, wherewith
you are washed .' but he saith, tor the word
which I have spoken imto you, but that even
in the water, the word doth cleanse. Take
away the word, and what is water but water ?
The word cometh to the element, and it is
made a Sacrament, even itself being a visible
•? word. For this verily he said, when he wash-
ed his disciples' feet, he that is washed hath
no need, but that ho wash his feet, but is all
clean. Where is this so great virtue of the
water, that it toucheth the body, and wash-
eth the heart, but by the word which causeth
it? Not because it is said, but because it is
believed, for even in the word itself the sound
that passe th away is one thing, the virtue
which remaineth is another thing. This is
the word of. faith, saith the Apostle," &c.
In this saying, Augustin is directly against
you, that the word said over the element, is
the form of the Sacrament, and word of con-
secration. Where you say, we never apply
the words to the elements, it is false, though
we apply them not, after your magical fantasy,
for we so apply the words of Christ's institu-
tion, to confirm our faith, that we following
the commandment of Christ, given us in his
institution, are assured that the elements of
bread and wine, which are before us, shall
be the same to us, that they were to the
Apostles, and that our Saviour Christ by those
words declareth, that they were. And there-
fore, as we apply the words of Baptism to
the child, so do we apply the words of the
supper, to the communicants. But if the
words should be so applied to the elements,
as the words of Baptism are to the child, we
should not say, This is my body, this is my
blood, but this is the body of Christ, this is
the blood of Christ. But that the words of the
text, be "the only form of this Sacrament,
and to be spoken over, or upon the bread,"
you will bear us down, with a multitude of
quotations. Ambrose JDe sacr. lib. 4. cap. 4.
eaith no such thing, but that the Sacrament
is made by the word of Christ, which we
confess " By wliat words then, and by whose
speeches is the consecration ? of our Lord
Jesus. For all the rest that is said, praise is
given to God, prayer is made for the people,
for Kmgs, for the'rest when we come to that,
the reverend sacrament is to be made : now
the Priest useth not his own words, but the
words of Christ. Therefore the word of
Christ, doth make this sacrament, which
word ? namely, that whereby all things were
made. The Lord commanded, and the hea-
ven was made. The Lord commanded, and
the earth was made. The Lord commanded.
and the sea was made. The Lord command-
ed, and every creature was brought forth.
Dost thou see therefore, how effectual the

word of Christ is ? If therefore there was so
great force in the words of our Lord Jesus,
that those things should begin to be which
were not, how much more ell'ectual is it, that
those things which were should be, and be
changed into another thing." How can it be
proved, out of this saying^ that these words
only this is my body, this is my blood, should
be the only form of the sacrament and to be
said over the bread and wine : when the
words of Christ are more than these : namely,
take, eat, drink ye all of this. Do this in re-
membrance of me, This cup is the New
Testament in my blood. Ambrose therefore
was ignorant ot your form of consecration,
but snoweth, that by the commandment of
Christ, which is expressed in the words of
the institution, whereby all things were made,
when they were not; the bread and wine
are the same that they were before in sub-
stance, and yet are changed into another
thing, namely into the sacrament of the body
and blood of Christ. In the second place,
De iis qui myst. cap. 9. he hath no more but
that. "This sacrament is made by the word
of Christ, and therefore is verily a sacrament
of his flesh. Our Lord Jesus nimself crieth
out, this is my body, before the blessing of the
heavenly words, it is named another kind,
after consecration, the body of Christ is sig-
nified. He himself saith, it ;s his blood, be-
fore consecration it is called another thing,
after consecration, it is called blood." Thus
Ambrose proveth not your purpose, for say-
ing of the words over the creatures, nor, that
those only words are die form of consecration,
but showeth what force the words of Christ
have, to make of common bread and wine,
the sacraments or nystical tokens and signs,
of his body and bbod.

Justin apol. 2. hath as little, or less, for your
purpose. His wjrds are these. " The food
for which thanks are given by the word of
prayer, which is from him, by which food our
flesh and blood by change are nourished, we
are taught to be the flesh and blood of Jesus,
which was incarnate :" you see here, that bv
the word of rrayer, the consecration is made,
and not by raying the words of Christ only,
over the brfiid and wine. And describing the
very form of their administration, he spealieth
of nothing, but prayer and thanksgiving. Cy-
prian De Caena Domnini, is directly against
you, saying : " Before those words : that com-
mon meit was profitable only to nourish the
body, ?nd did minister aid of corporal life,
but aftir it was said of our Lord, Do this in
my re.Tiembrance, this is my flesh, and this is
my Hoo(^ so often as it is done, with these
words, and with this faith, that substantial
bread and cup being consecrated with solemn
benediction, doth profit to the life and salva-
tion of the whole man."

Cyprian therefore, rcquireth all the words
jf Christ, and that to be done which Christ
commanded, and with that faith : therefore,
he is clean contrary to your Popish form of
consecration. Augustin saith little to the
matter, Ser. 28. Z>e ve-b. Doni. sec. Matth

I. CORINTHIANS.

"Before the words of Christ, that wliich is
offered is called bread, after the words of"
Christ are uttered, now it is not called bread,
but his body." Why should we not thinli,
that he incanetli as Cyprian saith? after the
words of Christ : Do this in remembrance of
me, &c. ? and yet here is neither the form of
consecration described, nor the words said
over the bread and cup. TertuUian cont.
Marcion. Lib. 4. saith that " Christ made the
bread which he took, and distributed to his
Disciples his body, saymg : This is my body,
that is to say, a tigure of my body." Here you
see, he rehearseth briefly the whole actions
of Christ, and not those words only, then he
doth so interpret those words, as they can
make little for Popish consecration.

Chrysostom in 2 Tim. Horn. 2. hath these
M-ords. " The holy oblation, whether Peter
or Paul do offer it, or any other Priest of what
worthiness soever he be, is the same which
Christ gave to his Disciples, and which the
Priests do now make. This hath nothing
less, than that: why so? Because men do
not sanctify this, but Christ, which did conse-
crate that before. For as the words which
Christ spake, are the same which the Priests
do now pronounce, so the oblation is the same,
and the same reason is of Baptism, so all
things consist of faith." By these words of
Chrysostom, you can never conclude your
purpose, but contrary to your doctrine, he
saith that the Priest doth not consecrate now,
but Christ, as he did at the first : and by the
words which then he uttered. As also mthe
Horn, deprod. Jud. " And now Christ is also
present, which garnished that table, he also
doth consecrate this table. For it is not man,
which doili make those things, that are set
forth of the consecration of the Lord's table,
the body and blood of Christ, but even the
same Christ that was crucified for us. Words
are uttered by the mouth of the Priest, and
by the power of God and grace they are con-
secrated. This, saith he, is n\y body, by this
word, the things set forth, are consecrated.
And as that voice which saith : Grow and mul-
tiply, and till the earth, was spoken but once,
but hath always effect, nature working to ge-
neration, so that voice was once spoken, but
it performeth continuance to th« sacrifice,
throughout all tables of the churc'a, unto this
day, and unto his coming again." By these
words of Chrysostom, Christ did consecrate
by pronouncing those words once foi all, and
not the Priest so often as he uttere\h them
over the bread. Althou^jh we must under-
stand a Synecdoche, in Clirysostoni's speech,
whereby naming a part, he me«neih the
whole: or else we may as well exclude the
consecration of the cup, as the rest of Uie
words of Christ's institutioii. The oration of
Greg. Nyss. hath many things foisted in, W
heretics, as Nycephorus writeth, Lib. 11. Cap.
19. Among which, we may number tha;
which in the tliirty-seventh chapter is so of-

of God, and by prayer." Damascen. lib. 4. cap
14. hath these words clean contrary to your
position, " God said in the beginning, let the
earth bring forth green herbs, and even till
this time, being watered with rain, it bringeth
forth branches, being aided and strengthened
by God's cominandment, God said, this is my
body, and this is my blood, and do ye this in
my remembrance : and by his Almighty com-
mandment, it is brought to pass until he come.
For so he said, until I come ; and the over- ,
shadowing virtue, by uivocation of the holy |
spirit, is made rain to this new husbandry : for
as all things which God hath made, he hath
made by operation of the Holy Ghost : so he
worketh these things, by operation of the Ho-
ly Ghost, above nature, which faith only can
conceive." Again he saith : " The bread,
wine, and water, that are set forth, by invoca-
tion and coming to of the Holy Ghost, are
supernaturally changed into the body and
blood of Christ." Thus not one of the Fathers
whom you have quoted saith, that the words
are to be spoken over, or upon the bread or
wme, not one of them saith, that those only
words that you mean, are the only form of this
sacrament, 1 know not also how you agree
with the elder sort of your sect, which de-
fine not these words to be the only form of
the sacrament, except they be pronounced
by a priest, with one breath, and with in-
tention of consecration, which if it be lack-
ing, though he say the words never so oft-
en, he maketh no consecration. Insomuch
that if a priest intending to consecrate only
twelve singing cakes, there chance to be a
thirteenth, they determine that none of them
all be consecrated, because none can be con-
secrated without his intention, and seeing his
intention extendeth not to one, and it is not
known which that is, seeing any one of the
thirteen is no more consecrated than another
of them, they are all unconsecrated. The in-
tention bein^' therefore so necessary to the
being, it is marvel how you leave it out of the
form, but with your own uiventions, you may
do what you list, and every day have a new
device, as the manner of Heretics is.

24. This note contans nothing but impudent
slanders, for we retain the words of Christ,
the name of the sacrament, the due elements,
the right form of consecration, and therefore
are partakers of the very body and blood of
'Christ after a spiritual manner of eatintr and
drinking, to assure us of our perpetual dwell-
ing in Christ, and Christ in us.

^4. Popish priests are ordained to sacrifice
for the quick and the dead, which order is
not of Christ's institution, but we by lawful
calling are ordained to be ministers of Christ,
and dispensers of the mysteries of God,
whereby we do as lawfully administer the
sacraments, as the Apostles that were of
Christ's only election and ordaining.

24. The receiving is as necessary, as the
washing in Baptism to the essence of the sa-

ten repeated of the transmutation of the bread, , crament : for not the water, although it be
which is not found in many ancient copies, consecrated by prayer, nor the pronouncing
and yet he saith, "it is sanctified by the word ' of the words, I baptize thee, &c. doth make

1. CORINTHIANS.

207

the sacrament of Baptism, except there be | take the sacrament, and not of the general
one that is baptized. Therefore it is not ; communion, which all the members of the
rightly compared to the sacrifices that were ] churcli have one with another, by the Spirit

of Christ: yea many that never receive the
sacrament, and they also that have received

otlered to God, wiiich consisted both oF obla-
tion to God, and of participation of that which
was offered. But in Christ's institution, he
did not offer the sacrament to God, but to his
disciples: therefore your argument of com-
parison concludeth nothing. And although
there be difierence betvvi.xt tlie making of a
medicine, and the taking of it, yet can it not
be truly called a medicine, but when it being
received doth lieal : for of healin"- it is called
a medicine. And yet this similitude is in-
sufficient to declare your purpose : for except
it be by petition of principle, you cannot prove
that the elements of the sacrament have vir-
tue of healing in them, aUhough they be not
received, as medicine hath though it be never
taken : for to the participation of the body and
blood of Christ, faith of the receiver is neces-
sary, which is not required in a medicine.
Therefore your similitude holdeth not in the
very point for which it is brought. Where
you say, we do unlearnedly make die recciv-
mg, all and some, you do unshamefacedly be-
lie us : for as we count it necessary for the
perfection of the sacrament, so we do ac-
knowledge other things also, as necessary
unto it. As for learning whereof you brag so
much, condemning us so often of unlearned-
ness, thanks be to^God, we shall be foiind in
trial nothing inferior to the best of you in any
kind of knowledge, that ever was taken for
good learning ; whereas a ^reat number of
you, that make a great sound of learning like
empty vessels, when you are gaged, will be
found to have more wind of vain boasting,
than substance of good literature within you.
One high point of your learning you show,
when you say, we improperly name the whole
sacrament and ministration thereof, by calling
it the communion. And why do we call the sa-
crament improperly the communion of the
body and blood- of Christ, when the Apostle
calleth it so ? But we call it so you say, to
make the ignorant believe that many must
communicate together. Verily Paul doth
give that reason, why it is called communion :
because we being m;my, are made one bread,
and one body : for vve are all partakers of one
bread, 1 Cor. 10. 17. and that exclndeth both
your sole receiving, and reservation. But
you have a more learned exposition of com-
munion, that it is so called in your Mass, be-
cause you communicate with all that eat it,
and not with them only which eat with you at
one time. If this be granted, yet only they
tliat cat it, do so communicate : for how are
they partakers of the body of Christ, which do
not. eat it ? And if the Priest only do eat it,
as it is usual among you, where is the commu-
nion that Paul speaketh of? when he sailh :
for we being many are one bread, one body,
for we are all partakers of one bread, after
he had said, llu; bread which we break, is it
not the communion of the body of Christ, de-
claring plainly that he speaketh of sacrament-
al commimion, which is only of them that par-

it not only while they receive it, but always
communicate with the whole church. Which
spiritual communion, whether you do igno-
rantly, or maliciously confound, with the sa-
cramental communion, let God judge, and all
good men learn to beware of you. The say-
mg of Damascene, maketh nothing for your
vain confusion, but against it, if you righdy
weigh him, for he admonisheth us, neither to
receive the sacrament of heretics, nor to
give the sacrament to heretics, which he
saith, is voluntarily to communicate with them,
therefore he speaketh manifestly of sacra-
mental communion, and so do all the ancient
fathers understand the text of all them that
communicate at one time. Theodoret upon
that text saith: "We which receive the holy
mysteries, do we not communicate with our
Lord himself, whose body and blood we say
that they are; seeing we all are partakers of
one bread." Chrysostom saith, " What is the
bread? the body of Christ. And what are
they made, which receive the body of Christ?
not many bodies, but one body.' You see
then, these fathers understand the text of
sacramental commimion, whereof they only
are partakers which receive the sacrament,
having a spiritual communion beside with all
the church, whereof the sacramental is a seal.
Oecumenius and the rest of the Greek fathers
with him, consent in the same matter and
words; so doth Theophylact. Bede out of
Augustin, understandeth the communion here
spoken of, to be of them that receive the
sacrament together, &c. In the sacrament
it is so done, and the faithful know how they
eat the flesh of Christ. Every one receiveth
his part." Augustin saith, ser. ad infant, apud
Bedam. Let us hear the Apostle himself
" Therefore when he spake of this sacrament
he saith, we being many are one bread, one
body, understand ye, and rejoice ye. By his
mercy, we are that which we receive." There-
fore they only which receive together, do
communicate in sacramental communion at
that time, and not all other that communicate
with the body of Christ in spiritual commu-
nion. And this difference of sacramental
communion, and spiritual communion of the
body of Christ, Augustin in the same ser-
mon ad infantes, doth plainly set forth in
these words. "He that receiveth the mys-
tery of unity, and keepeth not the bond of
peace, receiveth not the mystery for himself,
but a testimony against himself No man
ought to doubt any thing, that every man is
then made partaker of our Lord's body and
blood when in Baptism he is made a member
of Christ, and that he is no stranger from that
bread and cup, although before he eat of
that bread and drink of that cup, he depart
out of the world in the unity of the body of
Christ. For he is not deprived of the par-
ticipation and benefit of that sacrament, when

I. CORINTHIANS.

he hath found the same thing, which the sa-
crament doth signify." Cyprian de ccena dam.
"So often as we do these things, we do not
whet our teeth to bite, but with sincere faith
we break and divide the holy bread, while
we distinguish and separate that which is
divine and that which is human, and like-
wise joining together that we have distinguish-
ed, we confess one God and man. And we
ourselves being made his body, are knit and
united to our head, both by the sacrament,
and by the matter of the sacrament, being
every one the members of another, showing
forth the ministry of love one tor another,
we communicate in charity, we partake in
mutual carefulness, eating the same meat,
and drinking the same cup, which issueth
and floweth from the spiritual rock, which
is meat and drink, our Lord Jesus Christ."
We see therefore most clearly, that the fa-
thers making a difference of communion in
sacrament, trom communion in spirit, that is
in the matter of the sacrament, did under- 1
stand communion in sacrament, to be of all
them that received the sacrament together, I
of whom some perhaps did not cornmunicate '
in spirit. And spiritual communion to be
general of all them, that by the spirit of Christ,
were united together, although they never
received this sacrament. Dionysius also, after
he hath showed that this sacrament is called
communion, because it doth most specially
testify our participation with Christ and his
Church, doth very often call it communion,
of the common distribution thereof to all
that are present. Hierarch. Ecdes. cap. 3. in
that part which is called the mystery of the
collection or communion. " The Bishop, after
he hath praised the holy works of God, he
consecrateth those things that are most di-
vine, andbringeth into sight, those things that
have been praised, by the signs which are set
forth after an holy manner. And after he
hath showed forth the ^ifts of the divine
works, he himself cometh to the holy com-
rtnunion of them, and exhorteth the rest there-
unto. And after he hath received and distri-
buted the divine communion, he endeth in
holy thanksgiving." This was the form of
celebration of the holy communion in the an-
cient time, and thus that ancient father useth
the name of communion. The same author in
that part of the chapter which is called the
contemplation near the beginning, hath these
words : " That divine, common, and peace-
able distribution of one and the same bread
and cup, doth prescribe and decree a divine
agreement of manners, to them that arc so
fed together, and bringcth to holy remem-
brance, that most divine supper and first pat-
tern of those things which are done : in which
the author himself of those signs, most justly
depriveth him of hia portion, which at the
supper received with him, the holy things,
not hoHly, nor charitably teaching purely and
divinely, that the coming to the divine things
which is true indeed, doth give the commu-
nion to them that come to it, like mito them-
selves." GeorgiuB Pachymer, the Greek m-

I terpreter of Dionysius, in the very beginning
j of the exposition of this chapter s'aith. "He
: calleth this sacrament the communion, be-
I cause at that time, all that were worthy, did
! communicate, or were partakers of the mys-
I teries." Therefore whether we do ignorantly
j and unlearnedly use the names of the com-
i munion, and the Lord's Supper, let them
that be learned judge, when we use them as
the ancient fathers used them, and under-
! stand them according to the Holy Scrip-
{ tures.

26. We hold no such supposition, that this
Sacrament cannot be rightly ministered with-
j out a sermon of the death of Christ, as you
understand a sermon, but we do rightly con-
clude' out of this place, that the Sacrament
cannot be rightly ministered, except there be
a declaration of the Lord's death, until he
come again. Not only in the visible action
of breaking and distributing of the elements,
but also in showing the end of Christ's death
out of the word of God, to stir up the remem-
brance of his benefits to confirm the faith of
the receivers, in the participation of the same,
and to exhort to thankfulness to God, and
unity and agreement with our fellow members.
For which causes principally the sacrament
was ordained, as is manifest by the very
words of the institution, where it is not only
said, that Christ took bread and brake it, and
gave it, &.C. but that he gave thanks and said,
take, eat, this is my body which is broken for
you, drink you all of this : this is the cup of
the New Testament in my blood which is shed
for you, and for many, to the remission of sins,
do this in remembrance of me. Therefore we
must not separate the preaching of the word,
from the sacrament which is a seal of the
doctrine, which were as absurd, as if a man
should deliver a seal without any writing :
for the word may be preached without the
sacrament, but the sacrament may not be.
administered without the word. Wherefore
though there be not a long sermon always
preached, when the sacrament is ministered,
yet there ought to be showing of the Lord's
death, at theleastwise briefly and summarily
declaring the institution and use of the sacra-
ment, and that is always observed in our
church, though there be not always large ex-
plication thereof. Where you say we might
as wisely say, that neither Abel's sacrifice, nor
the paschariamb could signify Christ's death
without a sermon, we answer, that the clear
sacraments of the new testament in this point,
of clear declaration of Christ's death are
falsely compared with the obscure figures of'
the old testament : and yet they had according
to their institution not only a divine action, or
silent ceremony, but also a preaching or de-
claration of Christ's death and the benefit
tlrereof For altiiough there be no express
mention of the form of Abel's sacrifice, yet
seeing the Scripture tcstifieth that Abel's
sacrifice was offered and accepted by faith :
and faith hath always relation to the word
and promise of God, there is no doubt but
Abel presented his sacrifice with such words,

I GORIN'l-HIANS.
as declared his taith m word, whereby he ) which ealcth this bread, and driiiketh this

was t_aught to saLTifice, and in the seed which
was piomi ed to break tlie serpent's iiead,
and to destroy the works of the devil. As tor
the paschal lamb, it haih an express command-
ment, that the Israelites siiould declare to their
children, the institution and use of the sacri-
fice, whereby, fhou<^h obscurely, yet accord-
ing to the institution thereof, the Lord's death
was preached, ht^fom he came in the flesh.
And therefore accordinir to Christ's institution
a.nd express eominandmeut, his death ought
to be preached most clearly and plainly, to all
that partake this sacrament to their edification,
which cannot be in a strange tongue, which
they understand not : therefore this sacrament
ought not to be ministered in a strange lan-
guage, nor any thing else ought to be done in
the congregation, hut to edifying. Chrysostom
upon this text saith, there must be conimc-
moralion of the death of Christ, according to
his commandment, who declared the cause
why he gave this mystery. "For when thou
shalt understand," saith he, "what our Lord
suffered for thee, thou shalt be made wiser
He that showeth the Lord's death," saith

cup unworihilv, being the seal of Christ's
passion, comniitleth an heinous otrence al-
though in earthly substance, they be but bread
and wine. And is not he guilty ol the blood
of Christ, which despiseth fiaptism, that
he hath received as a seal of his washing
in the blood of Christ, although he were
washed with water ? Doth not the Apostle
sav of wicked men that fall from the chris-
tian religion, that they crucify again unto
themselves the son of God, and make a scorn
of him? Heb. 6. 6. That they tread under
their feet the son of God, and account his
blood wherewith tho'y have been sanctified
as unclean? Heb. 10. 29. Can this be said
only for receiving the sacrament unworthy ?
yet' do those villany to Christ's own person,
as the .lews or Gentiles did that crucified
him Not thit !••-■ ;v— ■", „.|(iMr,.t!, any thing
ofthrMii i'l.l' . u. I ' iissible, but

thatth'ir in:,'. - iir wicked-

ness as h'MiiMii.. !:i .• mist hiin, as

that the Jews or Gentiles did to his body
when he suffered. And therefore this doth
nothing in the world make for the popish
real presence. Neither doth Chrysostom in
-' • -■eked

Oecumenius, upon this text, "showeth all his

gift, all the gentleness and kindness, and all j any place of his writniirs allin

our salvation together." Hierom on the same | men receive the body n{ (

text saith. "When we receive this sacra-! mean: yet he saith px!m>s

ment, we are admonished by the Priests, that Antinch. " Let no .lu' i

it is the body and blood ol Chrisi, tlmi we

should not be unthankful for his beniiits."

Primasius saith, "God our Saviour gave ex-

imple, that so often as we do this, we should

^1 rr-.illy, as you
lli'in. 6b ad pop.
Ill, no covetous
person, if any be a d hh, , i: i hini be pre-
sent: for this table r. invi h not such per-
sons: for Christ saith, 1 keep my passover
with my disciples." Now it is -jertain, that

have in mind, that Christ died for us all. the Lord's table receiveth many wicked men
Therefore it is said unto us. The bodv of to the participation of the outward sacra-
Christ, that when we remember this thing, ' ment, but not to the matter or heavenly sub
we should not be imthankful to his grace. ' stance of the sacrament, which is the body

Again, you shall show the Lord's death in
yiiur hearts when you bear the body of Christ."
Therefore according to the judgment of the
fathers, tiie Lord's death must be showed,

not only by the action, but also by words that , „,..,.,... „..- ^ -^ , ^ ■ ci i J

may be understood, and stir us up to the re- 1 sostom doth no where say, that infidels do
membrance of Christ's death, and the bene- j eat the body of Christ. Chrysostom in Mali.
fits thereof, and to thankfulness in the same. I horn. 83, saith, that the wicked which receive
To that effect speaketh Basil, gathering upon; unworthily, according to the saying of the
thistcxt De Baplismo. "What then do these' Apo«t|p do trend Christ under feet, and es-

and blood of Christ. And because the out-
ward sacrament is called the body of Christ,
even the wicked in some sense, may be said
to eat the body of Christ, but in proper
speech and according to your meaning^, Chry-

words profit us? that eating and drinkin
we should always call to remembrance hi
that died and rose again for us, and so shou
be instructed of tiecessity, to observe befm
God and his Christ, that lesson which is d

id body of

he covenant uiKlean : yet

Kit the natural body of Christ

I ho feet of men: no more

■>j it enteretli into the mouth

wicked men, that receiveth the

livered by the Apostle, where he saith: For | sacrament thereof. Again in the same ho
the love of Christ doth constrain us, judging j mily he saith : " Let none communicate, ex
this, that if one have died for all, then all are " ' " ' '^ ' -

dead," &.c. Wherefore instruction i.s need-
fill as well as the action.

27. Itfolloweth not of the text, that wicked
men receive the body and blood of Christ,
which unworthily eat of his bread, and drink
of this cup. He that contumeliously receiv-
eth the prince's seal, is guilty of the majesty

of the prince, not which he receiveth^ but ! see Chrysostom chargeth the ne
which he despiseth. And we see how hei-l nister, to be gui'ty of the body
nous an offence it is to receive a prince's seal i of Christ, that purgeth not the multitude corn-
contemptuously, although in substance, it be ' mitted to him, which are the body of Christ,
but printed wax: so we may see, that he I delivering not the bodv of Christ, which is

cept he be of the Disciples, let no man with
impure mind as Judas take the bread, lest
he suffer the like punishment. Even this
multhude also is the body of Christ : where-
fore thou that dost minister these mysteries,
must take heed, that thou provoke not the
Lord by not purging this body, lest thou de-
liver a sharp sword instead of meat." You
■' •' - gligent mi-
and blood

310

I. COR NTIIlANt.

the spiritual meat of our souls, but a. sword
for their destruction. Origen in 15 Matt, saith
expressly, that "No evil man can eat the
word made flesh." Augustin in many places
is most plain in this case, that wicked men
receive not the body of Christ, and that no
man receiveth the body of Christ to his
damnation. Ep. 50 ad Bonifac. he saith of
the wicked : " They have the sacrament of
the body of Christ outwardly, but the thin^
itself, whereof that is a sacrament, they hold
not within, and therefore they_ eat and drink
their own judgment, Joan. T. 26. He that
abideth not in Christ, and in whom Christ
abideth not, out of doubt eateth not spiritually
his flesh, nor drinketh his blood, although
carnally and visibly he press with his teeth,
the sacrament of the body and blood of Christ :
but rather he eateth and drinketh the sacra-
ment of so great a thing unto his judgment.
The sacrament of this thing is prepared on
the Lord's table, and is received from the
Lord's table of some unto life, of some unto
destruction, but the thing itself, whereof it is
a sacrament, is received of every man to life,
and of no man to destruction, whosoever
shall be partaker of it, De Civif. Dei lih. 21.
cap. 25. It is not to be said that he receiveth
the body of Christ, which is not in the body
of Christ. They are not to be said to eat
the body of Christ, because they are not to
be counted among his members. To omit
other things they cannot be at one time the
members of Christ, and the members of a
harlot. Finally, he liimself saying, he that
eateth my flesh, and drinketh my blood,
abideth in me, and I in him, showeth what it
is, not as in a sacrament only, but in very deed
to eat the body of Christ, and to drink his
blood." This is Augustin's judgment uttered
e.xpressly, distinctly, and dogmatically, not in
rhetorical amplifications or figurative forms
of speaking : that infidels and wicked men
receive not the body of Christ, much less
brute beasts, as many Papists do hold.

28. Augustin willeth every man to examine
himself, he biddeth him not to show himself
to the Priest. Neither is the necessity of
confession laid upon every man by the Apos-
tle's doctrine, or the practice of the primitive
church, for many hundred years after Christ.
Cyprian de lapsis, speaketh manifestly of them
that were to make open confession, because
they had openly fallen in time of persecution,
or else of them that of their own accord, un-
compcUed, accused their own purpose of
shrinking, though they did not fall indeed.
The book de I'ogmat. Eccles. is none of Au-
gustin's, and yet in the place quoted, the aii-
tnor speaketh of public confession, and not of
private or auricular shrift. Chrysostom upon
this text saith, " lie doth not command that
one should be examined of another, but every
man of himself, not making a public judgment,
but an action without witness." To the same
effect writeth Theodoret : but of confession.
Malt. 2.

29. Augustin speaketh not of adoration of
the Sacrament, such as is used in Popery,

with kneeling and holding up of hands to it,
as though Christ were contahied within the
compass of that which is seen, but of a reve-
rent estimation, especially due to the Sacra-
ment above all other meats, because it is a
seal and pledge of our spiritual nourishment
by the body and blood of Christ. The like
reverent estimation is to be had of Baptism,
above all other washings, because it is a seal
and pledge of our spiritual washing by the
blood of Christ, and of our regeneration by
the SpiritofGod. Augustin therefore speak-
ing of two, whereof one, according to the
custom of the church where he lived, re-
ceived the Sacrament every day; another
following likewise the custom of Ids church,
received only at certain times in the year.
" Neither of both, saith he, dishonoureth the
body and blood of our Lord, if they strive
which of them may most^ honour the most
wholesome Sacrament. For Zaccheus and
the Centurion did not contend one with the
other, or the one of them prefer himself be-
fore the other, when the one with joy received
the Lord into his house, the other said, I am
not worthy that thou shouldest enter under
my roof. Both of them honouring our Saviour
after a diverse, and as it were contrary man-
nej, both being miserable through sins, both
obtained mercy. It availeth also unto this
similitude, that in the first people Manna did
taste in every man's mouth accordino to his
own will ; so in the mouth of every Christian
man, that Sacrament is to be esteemed as it is
taken. For the one in honouring it, dare not
take it every day, and the other in nonouring
it, dare not pretermit any day. Only con-
tempt that meat cannot abide, as Manna loath-
someness. For hereof the Apostle saith, that
it is unworthily received of them, which did
not discern it from other meats, veneratione
ningulariler debita, by reverence specially due
unto it. For immediately after he had said :
he eateth and drinketh judgment to himself,
he addeth and saith, not discerning the body,"
&.C. The Sacrament therefore is to be honour-
ed, reverenced, and highly esteemed, as a
certain and undoubted pledge of the body and
blood of Christ given and shed for us, and to
us, but not to be adored or worshipped as
Christ were personally present in it. But by
this verse it is invincibly proved, that wicked
men eat not the body" of Christ. For the
Apostle saith .- that which they eat and drink
is judgment to themselves. The body of
Christ is not judgment to any, but life to all
•that receive it. Therefore that which they
eat and drink, is not the body and blood of
Christ. The same Augustin, "Psu/. 98. plainly
showeth, that the natural body of Christ is
not in the Sacrament, and therefore the Sacra-
ment is not to be adored as if Christ were pre-
sent there ; but the flesh of Christ, that is the
humanity of Christ, is to be adored and ac-
knowlc(lged, as joined in personal union with
the Son of God, of every christian man before
he can eat the flesh of Christ, either in the
Sncnmient or otherwise by faith. " I inquire
wh:-.i is his footstool, and the Scripture saith

I. CORINTHIANS.

211

unto me, the earth is my footstool. Waver-
ing, I convert myself to Christ, hecause I seek
him here, and I find how without impiety
earth may be adored, his footstool may be
adored without impiety. For of the earth he
took earth, because flesh is of the earth, and
of the flesh of Mary he took flesh. And be-
cause he walked here in the same flesh, and
gave us the same flesh to be eaten unto salva-
tion, and no man eateth that flesh, except he
first adore it, it is found out how such a foot-
stool of the Lord may be adored, and we do
not only not sin in adoring, but we sin in not
adoring it." In these words he showeth that
the natural body of Christ is to be adored.
Now that the same is not really present in the
Sacrament, he showeth in these words; after
he had showed how unjustly the C.-mernaites
were ofliended, he declareth how Christ in-
structed his disciples that remained with him,
when he said, "It is the Spirit which quick-
eneth, the flesh profiteth nothing. The words
which I have spoken to you, be spirit and life.
Understand ye spiritually, that which I have
spoken. You shall not eat this body which
you see, and drink this blood, which they
shall shed which shall crucify me, I have
commended to you a certain sacrament, which
being spirit ually understood shall quicken you.
And albeit it be necessary that the same be
celebrated visibly, yet it must be understood
invisibly." There can nothing be spoken
more plainly and directly against the gross
and carnal manner of presence, which they
call the real presence of Christ's body and
blood in the saorament, than that which Au-
gustin here affiimeth, as in the person of
Christ. We eat not that body which his dis-
ciples saw, nor drink that blood which the
Jews did pour out, but that was the natural
body and blood of Christ, therefore we do not
eat the natural body and blood of Christ
really, hut sacramentally, spiritually, in a mys-
tery by faith, not corporally with our mouth.
Wherefore it followeth, we ought not to wor-
ship the sacrament, but Christ which is signi-
fied and represented by the sacrament. Am-
brose saith in effect, as Augustin of adoring
the footstool, " we adore the flesli of Christ
in the mysteries," which he speaketh not only
of this sacrament, but of all the mysteries of the
christian religion, as it appeareth plainly with-
in three lines after, where he gathereth of
that he said before, "therefore seeing the
sacrament of his incarnation is to be adored,"
&c. Therefore Ambrose speaketh not of
adoration of the sacrament, as Christ and
God, no more than the mystery of the incar-
nation is God and Christ in proper speech,
but of worshipping Christ in the mysteries of
his supper, of Baptism, of his incarnation, of
his death and resurrection, (fee. Chrysostom's
words, Horn. 24. in Cor. 10. are both falsified
and wrested clean from his meaning, for he
exhorteth his hearers to come reverently and
worthily to the participation of the body and
blood of Christ, by example of the Sages, and
not to adore the sacrament, but Christ him-
self in heaven. " As we receive the greater

benefit, saith he, so much more we shall be
punished, when we shall appear unworthy.
This body the wise men did reverence in the
manger, being both ungodly men and barba-
rous men, after they had taken a long jour
ney, they adore him with fear and trembling.
Therefore at least let us which are citizens
of Heaven, follow these barbarous men- For
they when they saw that manger and cottage
only, and saw none of those things which
thou dost now behold, came to him with great
reverence and trembling. But thou seesl it
not in the manger but in the altar, not a
womari which holdeth him in her arms, but
the Priest present, and the spirit most abun-
dantly poured out upon the sacrifice, which
is set forth. Neither dost thou behold his
simple body as they did, but also his power,
and knowest all his administration, and art
iOTorant of none of those things which were
done by him, and art diligently instructed in
all things. Let us be stirred up therefore
and tremble, and show greater piety than
those barbarous men, that we come not barely
and coldly, and so offer our head to a more
vehement fire.

These words, as every man may see plain-
ly, make nothing for adoration of the sacra-
ment, but for spiritual reverence to be given
to Christ, of them that come to receive the
sacrament, by which we are assured, if we
come worthily, that we are made partakers
of the very body and blood of Christ, after a
spiritual manner, by faith on our behalf, and
by the working of the Holy Ghost, on thf>
behalf of Christ. I omit other emphatic;il
speeches which Chrysostom useth, of ascend-
ing up to the gates of heaven, and of showing
Christ himself to be seen, handled, eaten, &c^
Which declareth manifestly, that he speaketh
of a spiritual and mystical beholding, hand-
ling, eating by faith, not of a carnal sight,
handling, eating with the eyes, hands, anil
mouth. Gregory Nazianzen's words are like-
wise falsified, and racked out of joint, for he
saith: "when his sister had any respite from
her sickness in the night, she fell down before
the altar with faith, calling upon him which is
honoured at it." He saith not that she prayed
to the sacrament, but to God which was wor-
shipped at the altar or communion table. For
such one it was, made of boards, and so
placed, as men might stand round about it.
And concerning the sacrament, he showeth
further how she behaved herself toward it.
"And if her hand had laid up any where any
part of the figures of the precious body, or of
the blood, that she mingled with tears, O
marvellous thing !^ And immediately depart-
ed feeling health." You see she came not
to the altar to worship the sacrament hang-
ing over it, or lying on it, but she brought
these fragments of the sacrament with her,
and she "used them to stir up her zeal in
prayer : superstitiously. For it is certain that
you will not suffer women to touch your
C lalice with their hands, much less the
sacrament itself, and to blubber it with their
tears, which behaviour of hers was nothing

212

I. CORINTHIANS.

like popish adoration. To omit, that Gregory
calleth tlie sacrament not the very body and
blood of Clirist, but the figures and toicens
thereof. . , . r

Thcodoret saith : '"the mystical signs alter
sanctificaiion, do not depart from their nature.
For they remain in their former substance,
form and shape, they may both be seen and
touched as betore. But they are understood
to be those things which they are made to be,
and are believed and reverenced, as those
which are the same things that they are be-
lieved to be. Compare therefore tlie image
with the exemplar or pattern. For the figure
ought to be like the truth." In these words
Theodoret denieth both transubstantiationand
the real presence. Therefore you may easily
understand what kind of reverence or estima-
tion, lie would have to be given to the outvyard
sacrament, namely spiritual and by faith.
Not that the substance of bread and wine
which is the image not the pattern, the figure
not the truth of Christ, shoul* be adored as
Christ himself.

Denis, an ancient writer, though no imme-
diate scholar of Paul, is impudently slandered
10 have made solemn invocation of the sacra-
}iient after consecration. For if you read the
whole Chapter, in which he showeth all the
form of celebration of the communion in his
time, you sliall never find that the symbols or
tokens were adored as Christ, but according
to Christ's institution distributed and receiv-
ed. That which hath any show of your slan-
der, is neither before nor after consecration,
but in the contemplation of the mystery of the
Lord's Supper, which he undertaking by the
lielp of Jesus to set forth niore at large,
breaketh out into a rhetorical exclamation,
or if you will so have it, an invocation of the
mystery which is Christ himself: saying, " but
thou, 0 most divine and holy mystery, reveal-
ing or laying open the coverings of dark
speeches, which are compassed about thee i
by signs, show thyself clearly unto us, and fill
the eyes of our mind wiih that singular light
which cannot be liid." You see he doth 1
manifestly distinguish the most divine mys- 1
tery, which is Christ himself, from the signs
which are the outward elements, to whoirfhe
maketh no prayer, but to Christ himself: so
doth Pachymeres expound him saying: "He
speaketh to the mystery itself, as to a living
thing, and worthily. Even as the great divine
Gregory. But thou O great and holy Pass-
over. For our Passover, and so such an holy
mystery, is .Tesus Christ our Lord himself,
and to him the holy man maketh his speech,
that he would uncover the coverings, and fill
him with singular light." Therefore this
speech of Dionyse doth no more prove that
he prayed to the sacrament, than the like of
Gregory, that he prayed to the Paschal lamb.
Ana nlthoush the popish church do commit
most detestable idolatry in praying to it, yet
the church of Christ did'never make any such
prayer to the sacrament, but only to God
through Jesus Christ, whose sacrament it is.
Where you add further, that for discerning

of Christ's body, you are called from pro-
fane houses to churches, from tables to al-
tars, from vulgar apparel to holy vestments,
to corporals and chalices, from marriage to
chastity, &c. You ofiier heinous injury to
our Saviour Christ himself, and to his Apos-
tles, and to the primitive church for many
hundred years after Christ, who knew none
of these means, to discern the Lord's body,
nor any such prescribed or us?d. But let us
examine them particularly. "For better dis-
cerning of this divine meat, you say, j'ou
are called from common profane houses, to
God's church." Who hath called you for such
end ? or who hath taught you to call those,
common and profane houses, in which Christ
ministered, and his Apostles, and to the primi-
tive church for many hundred years, and
where Christ himself is present ? Matt. 18. 20
Who hath taught vou to discern the Lord's
body better than Christ, than his Apostles,
than the primitive church? We are called
by Paul from private houses, to the place of
public assembly, for order, comeliness, and
more convenience to edifying, but for better
discerning of the Lord's body, or for any
greater holiness of the place, we are never
called by Christ, nor his spirit in his Apostles
and Evangelists. You add further, "that for
this, you are forbidden to make it in the vul-
gar apparel, and are appointed sacred, solemn
vestments." From whom came this prohi-
bition ? By whom are you appointed ? You
quote Hiero. in ep. Nepot. where there is no
such matter, nor any thinrf sounding toward
such a matter, e-xcept you mean those words,
which Nepotianus spake immediately before
his death to his Uncle, saying, "send this
coat which I did wear in the service ofChrist,
tomy best beloved father by age," &c. Which
coat by the circumstance of the place could
be no other, than such as he then wore at that
instant, or had present before him, peradven-
ture his hearen coat, whereof Hierom spake
before, that he wore it under his cloak and
white linen, while he was a courtier. What
garment soever it was, you shall never prove
that it was your masking vestments, except
you can prove that Tunica signifieth an Albc,
a Cheseble, and such like trumpery, and more-
over that there is none other ministry or ser-
vice of Christ, but saying of Mass. In the
second place : Hierom saith, "the Priests of
the mystical temple, which is interpreted the
church, the sons of Sadoch go not forth unto
the people with the garments of their mi-
nistry, lest being sanctified, they should be
; defiled with human conversation. And thou
in the midst of the common people, and one
of the people, dost thou believe that thou art
; clean ?" Who is so blind not to see that all
'true Christians are Priests of the mystical
temple, which is the church, and must have
care not to defile their oarments? There-
fore Hierom speaketh nothing of apparel worn
by the Ministers of the church, in the celebra-
I tion of this sacnunent, but showeth by the
charge given to the Priest, Ezech. 44. that no
I man living in this world can be clean. In the

J. CORINTHIANS. 213

Epistle of Paulinus, I know not what you i doubt, but he discerned the Lord's body bet-
imagine should make for your purpose, ex- ter with his wicker basket and brittle glass,
cept it be two verses writieu over a certain ' than Papists do with their golden corporals
closet, that was in the church of Nola. " This j and chalices.

is the place where the venerable store is Nazianzen purging himself of profaning
laid up, and from whence the reverent j the mysteries of christian religion, allegon-
pomp of the holy ministry is br.nighl forth." cally alludeth to the profanation of the ves-
This you imas^me to be the vestry where i sels of the Jewish temples by Nabuzardan
all popish vesiments are kept. Bat Pauli- i and Balthasar, as his words do plainly de-
nus meaaeth, that all such things as were | clare, saying, " what ministering vessels not to
occupied abjut the holy ministry, except | be touched of many, or the multitude, have 1
books, tor they were in another closet, were i delivered to the hands of the wicked, either
kept and brought out of tliis place : as bread to Nabuzardan or to Balthasar, which rioted
and wine, and vessels for both, aiul such ' wickedly in holy things, and suffered punish-
other tlimgs as they occupied in their cere- ment worthy of his madness?" Where is
monies, among which if there were any gar- : hallowing of corporals and chalices for dis-
nients appomted for the celebration of the i cerning of the Lord's body? Oplatus lib. I.
Lord'sSupper, it fo loweth not that they were ' speaking against the rage of the Donatists,
so many, and such manner of vestments as saith, that beside their breaking and scraping
you use in your Mass. By Chrysostom it " '
may be gathered, they had none other ap-
parel in his church but a white vesture, in
Mult. Horn. 85. nor in the church of Rome, by
Hierom coni. Fdag. Ub. \. But it will never
be proved that they used any garments to dis-
cern the Lord's body by them, as you pretend.
The fables of John Diaconus, that wrote
the life of Gregory almost 900 years afte

of the communion tables or altars, which were
tables of wood : " You have doubled your
w ckedneSs, while you have broken also the
cups, the carriers of the blood of Christ."
What hallowing of cups or corporals, to such
end as you affirm, can be concluded out of
these words ? We know they had cups spe-
cially appointed, or if you will, consecrated,
ns we have, to the use of the holy sacrament,
Christ, deserve small credit with wise men, but without any popish hallowing, or as n^ces-
to prove wliat garnients and for what end, sary to discern the Lord's body and blood by
were worn in the primitive church, five htm- them. The author of the imperfect work
dred years before he was born. ' I under the name of Chrysostom, Horn. 11.

But you proceed and tell us, that for this, ' saith : "If it be a sin, and danger to transfer
namely, for discerning our Lord's body, is the the sanctified vessels unto private uses, as
hallowing of corporals and chalices calling Balthasar doth teach us, who drinking in the
to witness Ambrose^ Off. 2. c. "2.^. who speak- hallowed cups, was deposed out of his king-
eth never a word of corporals, but of golden , dom and his life. If therefore it be so danger-
vessels dedicated to the ministry of the sacra- 1 ous to transfer to private uses, these sancti-
• ment, which as he himself had broken and ' fied vessels, in which is not the true body of
melted to redeem captives, so he judgeth that j Christ but a mystery of his body is contained,
it is the best use that they can be put to : if j how much more the vessels of our body,
they be given to the poor, if they be employed which God hath prepared for an habitation
for redeeming of captives, or for building of j for himself, we ought not to give as a place
churches and enlarging the burial places. " In j for the devil, to do what he will with them."
these three kinds, saith he, it is lawful to j You see they had sanctified vessels, and yet
break, melt, and sell the vessels of the church,' confessed that the true body of Christ was
even after they be dedicated. It is needful not in them. But you proceed, and say, "for
that the form of the mystical cup go not out this profane tables are femoved, and altars
of the church, lest the ministry of the holy consecrated." Christ and his Apostles were
cup be transferred to wicked uses. There- 1 to blame, if it be as you say, to minister upon
fore within the church first there were sought I profane tables, without consecrating of al-
out vessels that were not dedicated : then tars. But who shall bear witness for conse-
being broken, and last of all melted, they ' cration of altars? Who but Augus'in, Sermo.
were dispensed to the poor by small portions, '2bb. de tempore? And who shall warrant us
also thev helped for the redemption of cap- that this Sermon is not falsely intituled to
lives. But although there want new vessels, Augustin, as a great number of those sermons

and such as seem not to be dedicated, I think
they may be all converted with piety to such
uses, as I have said before." The church ii
his time therefore had golden vessels dedi
Gated for the holy use of the sacrament, bu

;' Hut admit it be Augustin's own au-
ri(\-. yet he speaketh only of consecrating
lit irs not for this end to discern the Lord's
ly and blood. For that their tables and
altars were dedicated to the holy use of mi-

not to discern the Lord's body which might ' nistration, it is not the matter we stand upon,
be discerned sufficiently without them, and i but whether they were consecrated for this
never a whit by them. Exuperius bishop of j end. They were called altars improperly, as
Tholosa, is commended by Hierom to be so [ the sacrarnent was called a sacrifice, the mi

rich, as no man was richer than he, which nisterssacrificingPriestsandLeviles,yetwere
rd's
a gli
oft

__ _ ^ 's,ye .._

carried the Lord's body in a wicker basket, they neither in matter, form, nor use, like unto

and his blood in a glass, because he bestowed j your popish altars of stone, that were set
.^11 upon reUef of the poor: yet there is no i against a wall. For they were tables oJ

214

I. CuRLN'rillANS.

wood, and so commonly were called, as it is '
manifest by Augusiin, Ep. 50. Bmujacio. And
Oplalws lib. 6. both speaking of the rage ol the
Donatists, which brake, or shaved, or scraped
the boards of the altar or table. It stood in
the midst, that the people might stand round
about it. Eityeb. lib. 10. c. 4. ad Paulin. Tyr. ep.
Aui^ust. de verb. Uom. secund. Joan. ser. 46. It
was removeable and carried by the clerks.
Aug. Quasi, vet. el nov. test. Qu. 101. Or
otherwise, as appeareth by Oplalus lib. 6.
Therefore it was nothing like popish altars.
But you go on, and say : " that for this, the very
Priests themselves, are honourable, chaste, sa-
cred." The Lord's body may be discerned
of the receivers, though the priest be a very
varlet, unchaste, and unholy. For the dignity
of the sacrament dependeth not upon the wor-
thiness of the minister. Wc confess that the
minister ought to be chaste, and holy, that in
respect of himself, he may discern the Lord's
body, and that his ministry is honourable, both
in this sacrament and in the other. And so
saith Hierom ad Heliodornvi. " Far be it from
me, that I should speak any thing amiss of
them, which succeeding the order of the
Apostles, do make the body of Christ with
their holy mouth, by whom also we are made
christians." By making the body of Christ,
he meaneth the celebration of the sacrament
of his bodv, as by making us christians, the
sacrament of Baptism. For otherwise in pro-
per speech, they neither make the body of
Christ, nor us christians, but only minister the
sacraments, whereby the body of Christ is
represented unto us, and by use of them we
are assured that we are by God's grace and
spiritual regeneration, become God's chil-
dren, that is, christians. In the other place
against Jovinian, Hierom indeed and Am-
brose in 1 Tim. 3. thinketh it most conve-
nient, that ministers of the sacraments should
be continent, either unmarried or abstaining
from their wives. But the council of Nice
that decreed the contrary, is of greater au-
thority. Socrat. I. I. cap. 11. and Alhanasius
ad Dracontium. Yet Ambrose denietli not,
but that it is lawful to have wife and children,
as the Apostle saith: "For these are the
signs, saith he, of Bishoplike dignity. But if
any man following better things, and hath
dedicated both his oody and souFto God, ihat
he couple not himself in matrimony, he shall
be made so much the more worthy." And
m the 2 Corinth. 11. he saith, that "all the
Apostles except John and Paul had wives."
Yet you proceed, and say, " for this the people
are forbidden to touch it with their common
hands," Nazianzen. Or. ad Aiiunos. What
Gregory saith of the vessels of the Jewish
temple, I have showed before. But that the
people were not forbidden to touch the sacra-
ments, is manifest by that which he writeth
of his sister Gorgonia, which did not only
touch it with her hands, but also bewet it
with her tears: and by that which Basil of
the same lime writeth unto Cesarea Patritia
of the very case of the people handling the
sacraine'i', nnd putting it to their own mouths.

And Cyril Hier. Mj/stag. 5. biddeth them take
it in the hollow of their hand. That care is
had that no part fall to the ground, it is of
reverence to the holy mysteries, not as though
the sacrament were the natural body and
blood of Christ, for no part can fall to the
ground from his body and blood, though
crumbs of bread and drops of wine may fall.
Cyril Hieros. saith : '' Take heed lest any
part of it fall from thee. For whatsoever thou
shouldest lose, as it were a part of thine own
member, thou shouldest lose it. For if any
nian should give thee grains of gold, wouldst
thou not hold them with great diligence,
taking heed lest any part of them should
be lost, and thou shouldst suff'er damage ?
And wilt thou not provide much more dili-
gently for this which is more precious than
gold or precious stones, that no crumb of it do
fall away."

These words declare, that although the
sacrament was highly esteemed by him, yet
not taken to be the very body and blood of
Christ, for then he would have said, that
every crumb is a part of his body, or his whole
body. The like is to be said of that super-
stitious consecrating of their eyes, forehead,
and organs of their senses, with the moisture
that remaineth on their lips, after they have
drunk of the cup, which he proscribeth, de
daring that he took it not for the natural blood
of Christ, as you persuade men.

Origen also saith: In 27. Ex. "I will ad-
monisn you by examples of your religion, you
know that are accustomed to be present at
the divine mysteries, how when you receive
the Lord's body, with all heed and reverence
you keep it, that never so small a piece fall
from it, lest any part of the consecrated gift
do fall away. For you think you are blame-
worthy, and you think rightly if any part fall
from it by negligence. And if you use, and
worthily use so great heed to keep his body,
how do you think it is a matter of less hei-
nous offence, to neglect his word than his
body?" Thus the neglect of the word, by
Origen's judgment, is as great an offence, as
the neglect of the sacrament. But that he
esteemed not those parts that bv nedigence
mi^ht fall to be the naturnl body of Christ,
although he called it the body of Christ, which
is a sacrament thereof, he declareth most
plainly in his Commentary upon Matthew,
chap. "15. Where he affirmeth, that the mate-
rial part of the sacrament, goeth into the
belly, and is cast forth into the draught: "If
whatsoever enter into the mouth goeth into
the belly, and is cast out into the draught,
even the meat also which is sanctified by the
word of God and by prayer, accordinc; to that
which it hath material, 'n;octh into the belly,
and is cast out into the draught : but accord-
ing to prayer which is added unto it, accord-
ing to the portion of faith it is made profitable,
causinjj that the mind is made of clear si^ht,
looking to that which is profitable. Neither
doth the matter of bread, but the word that is
said upon it, profit him which receiveth it not
unworthily. And these words are said of the

1. COiilN riiIA.\>-

215

figurative or significative body. Maiiy tliiiiLts
also may bo said oi the word himseli wiiiuii
was made liesh and very meat, wiiom wlio-
soevet sliali eat, lie shall doubtless live tor
ever, whom no evil man can eat. For i! it
could be that he which coutinueth still an
evil man, miyht eat the word made llesli,
seeing he is the word and bread of life, it
shoula not have been written, whosoever shall
eat this bread shall live for ever." You see
therefore how Origin and other fathers mean,
when they call tlie sacrament tiie body of
Christ, as our Saviour lumself doth, namely,
that is the typical, symbolical, that is, figura-
tive and significative body of Christ, not his
true and natural body indeed, but only by
faith to the worthy receiver.

But still you go on and say ; " For this sa-
cred provision is made, that if any hosts or
parts of the sacrament do remain unrcceived,
they be most religiously reserved, with all
honour and diligence possible." flere come
in all cautels and provisions of the Mass, if
it be eaten by a mouse, a dog, a hog, if a spi-
der or a fly tall into the cup, if it be poisoned,
if it be vomited up by a Priest, or a lay man,
if it be rnouldy and corrupt, so that worms
breed of it, with a hundred like cases, which
Christ and his Apostles did not provide for,
nor the Primitive Church did know, there
is provision made by the church of Anti-
christ, who as in all things advanceth him-
self above Christ, so in wise and holy pro-
vision, far exceedeth Christ and his spirit
in the Gospel. As for examination of con-
sciences, confession of sins, continence from
unclean lusts, v^-e confess they ought to be pre-
parations, for men to receive worthily, but no
Popish excarnification of consciences, auri-
cular confession, and a more scrupulous pre-
scription of continence in married persons,
than the scripture doth recjuire. As for re-
ceiving fasting, is a thing indifferent, of con-
venience according to the order of the church,
but not of necessity, neither doth iVugustin j
teach otherwise, Ep. 118. For even in his
time, on the day of the institution of the
supper, the custom of the church was to re-
ceive after dinner, as he showeth in that
Epistle, and it appeareth bv the council of
Carthage, 3. C. 29. Matiacon.'i. C. 0.

But now after you have showed, how you
Papists discern "the Lord's body you will
prove, that we discern it not, because after
the order of our book, if anv thing remain
after our communion, the Curate or clerk
may take it home to his own use. A sub-
staritial argument, I promise you. But we
discern the Lord's body, as the Apostle hath
here taught us. Let a man therefore exa-
mine himself, &c. not by making superstitious
provisions, for the bread and wine, which re-
maincth after the communion; whereof there
is no greater account to be made, than of
the water after baptism, for the consecration
extendeth to no more bread and wine, than
is bestowed according to Christ's institution.
Therefore Evagrius testificth, that bv an old

I custom of the church of Constantinople, that
which remained after the communion, was
given to young children that went to school.
In tiie Cliurch of France by the Matiscon 2,
Council cap. 6. it was decreed that the rem-
nants of the sacrament, on Wednesday or
Friday, should be given to young children
fasting, sprinkled with wine. And the church
of Enj^land by as good authority, hath aji-
pointed, for avoiding of superstition and all
other inconveniences, that the minister, shall
have the bread and wine to his private use.
As for the ceremony of bread, that was given
to the Catechumen in Augustin's time, wc
have no more to do with it, than you, and
less M'ith your superstitious holy bread.

But seeing in our celebration of the Lord's
supper, we have all things material and essen-
tial, according to the institution of Christ,
and the doctrine and practice of his Apostles,
and you do manifestly pervert the end of his
institution, by your blasphemous sacrifice,
and idolatrous worshipping of the creatures,
by not showing the Lord's death, by vour
sacrilegious depriving of the people of the
one half of the Sacrament, and other your
superstitious profanations, if any of you, that
gathered these notes, pertain to God's elec-
tion, I beseech him in his good time, to call
you to his knowledge and acknowledging of
his truth. To the rest I say with the Apostle,
the Lord reward you according to your works.

30. The body of Christ is not so in the
sacrament that it can be defiled by any man's
sin, or otherwise be abused, by any act of
man or be;:st. For Christ is now in heaven
glorified, and can sufier no more of wicked
men. Yet it is an heinous offence, to defile
by sin, the Sacrament of the body and blood
of Christ.

31. He that sinneth no more, doth not light-
ly, but earnestly repent of his sins past. As
for Popisti satisfaction by punishment of our-
selves,otherwise than by hearty sorrow for our
sin^, which yet is no satisfaction for them, there
can none be concluded out of this text. Nor
that God doth punish his children, in the next
life, although he chastise them with temporal
scourges in this life to bring them to repent-
ance and amendment, not to make satisfac-
tion for their sins forgiven. By true and
faithful repentance therefore, with prayer,
fasting, alms, and other works by God allow-
ed, as the fruits of repentance and faith, we
inay avoid God's heavy judgment which our
sins have deserved, through the merits of
Christ, and not by the merit of satisfaction of
our works hut bv mere mercy of God.

33. The words that follow. If any be an
hungered, let him cat at home, do declare
most manifestly, that this expectation, and
tarryincr one for another, is to receive the
conimu'iion of the Lord's supper together, and
not to the eating of their love suppers : which
were chiefly to relieve the poor, that were
hungry. Photius upon these words, saith,
"Tarry one for another. Wherefore? leHt
you be proved to receive the Lord's body

216

i. CORLNTHIANS.

and blood unworthily, k'stpunaking unworthi-
ly, being made guilty of the murder of his
body, and the shedding of his blood, you
receive judgment unavoidable." Ambrose
'upon this text, saith; "He saith that they
must tarry one for another, that the oblation
of many be celebrated together, and that all
may be served, and if any be impatient,^ he
may be fed with earthly bread at home. That
you come not together to judgment, that i;,
that you keep not the mystery so, as you be
worthy to be reprehended, with oftence." i
Hierom, or the author of the Comment in
his name, upon this place saith; "Because j
none tarried for other, that the offering might
be made in common, therefore they came |
together, not unto sanctification but unto judg- i
ment." To the same effect writeth Primasius.
" Because it was offered to him which came
first, and he did eat and went his way, they i
came together unto judgment and not to sanc-
lificalion." Chrysostom and Theophylact, re- 1
fer it, both to the sacrament, and to the love
supper. So that a communion can by no means
be avoided nor a private mass established. ]
34. If your last note be true, he speaketh
not here of matters pertaiiring to the cele-
bration of the sacrament, but concerning
ordering of the feast of love. Indeed Am-
brose, Chrysostom, Photius, Theophylact, do
understand these matters generally of other
things, to be reformed, and which needed his
presence rather than words. But admit that
he speaketh specially, of the order of cele-
bration of the sacrament, how can you prove
any part of your Popish mass to have been
set down, by tradition from the Apostles?
Gregory confesseth, that it was the custom
of the Apostles to consecrate the host of
oblation, at the only saying of the Lord's
prayer. Lib. 7. Ep. 63. Yet you are not asham-
ed to say, the whole administration of your
mass, is agreeable thereto, and ours wholly
repugnant unto the same. Yet you say, we
do confess, that it doth not agree unto these
unwritten traditions. Indeed we acknowledge,
that we are not bound to any unwritten tra-
ditions, but that the form of your mass Com-
eth from the Apostles' tradition, we do utterly
deny, and your own authors do testify, that
every patch of it was thrust in, by the Popes
of later time than the Apostles. But let us
see what you can confirm out of the ancient
writers, to have been of the Apostles' tradi-
tion, which we observe not. First, to take it
only fasting. Augxist. Ep. 118. Wherein I
have discovered your falsehood before. For
it was not in Angustin's time, nor long after,
appointed to be taken only of them that were
fasting. Secondly, we have taken away con-
secratmn, with the sign of the cross, without
which Augustin sailh, no sacrament is rightly
periected. Indeed, Augustin, Jo. Tr.l 18. saith,
that the sign of the cross, was a ceremony
■«iBod in all the sacraments, which if it were
not used, nothing is perl'ornied or done ac-
cording to custom, but that this sign was
oeccesary unto the consocration, or" that it

was of the Apostles' tradition, he saith not.
Chrysostom likewise saith that the sign of the
cross was used, to put men in mind of the
death of Christ, but neither that it was'neees-
sary to consecration, or that it was laugiit py
the Apostlt's to be used m such manner
And the forming of it with the finger in the
body, he accounteth little worth, except it be
formed in the mind, with great faith. There-
fore that which Chrysostom requireth, we
have in our administration, the showing of
the Lord's death and passion, though we
have not that which in his time, was used as
a bare sign, to put men in remembrance of it.
Thirdly, you say, the Apostles taught to keep
a memory or invocation of saints in this sa-
crifice, which we have not, for which you
quote August, tract. 84. in Joan, et Chrifso.
Hum.Qi. in Act. of which neither of both saith,
that the Apostles taught the church to keep
any such memory : and Chrysostom hath
never a word of invocation of saints. They
both indeed say, that at the celebration of the
supper, they kept a memory of Martyrs.
Chrysostom saith, they offered for them, and
that was no dishonour to them. But what
should they offer, but thanksgiving ? Augustin
saith, "We do not so make mention of them
at the very table itself, as we do for others
that rest in peace, so that we also pray for
them, but rather that they might pray for us,
that we may follow their steps." Not that they
did properly invocate the saints, but that this
commemoration of the martyrs might move
them, to pray for them. For the ancient me-
mory or commemoration as appeareth by Epi-
phanius Cont Aerium hcF.r. 79. was both for just
men and for sinners, for the Patriarchs, Pro-
phets, Apostles, Martyrs, Confessors, &,c. as
he saith to separate or distinguish Christ from
the order of men. Augustin saith, to offer
thanks for them Ench. V. 110. In which, al-
thousjh there were neither express prayers for
the dead, nor to the saints, but a memory*and
rehearsal of their names, yet by little and
little the errors of prayer for the dead and in-
vocation of saints, gathered strength and in-
crease.

Last of all you say, the Apostles decreed,
that in this sacrifice, there should be special
prayers for the dead, we have none. Witness
of this decree Chri/s. in Phil. horn. 3, Aug. rle.
air. pro mart. Chrysostom indeed snith, " Fhat
it was not in vain decreed by the Apostles,
that in the celebration of the reverend mys-
teries, mcinorv or mention should be made
of them which are departed from hence."
Which he doth interpret, to have been for
that end, men should prav for them, to pro-
cure some little help for them, for so he saith
in his exhortation. "Let us procure them
some help, small indeed, but let us help them."
I Augustin allegeili no decree of the Apostles,
biit^ the cii.'^tom of the church in this time.
! "That ill the [)rayrrs of the priest, which are
[ poured forth to tlir Lord (iod, at his altar, the
I coinniendaiion of the dead, also hath his
I place." Thus have you but one witness.

i. CORiNTillANS.

217

who also without iiny sooil ground affirmeth i
this memory to be ol the Apostles' decree.
Justin Mariyr nearer to the Apostles' times
by 200 years, rehearsing the order of celebra-
tion according to the Apostles' writings, hath ;
no memory or nieritiori of tiie dead. i)io-
nysius, of whom it is mi-, ii in i;i \vhat time
he lived, yet certain 'w \~. > u m nm\ o['

some thought to be tii . !■ ■ Ui-^lioi) of

Alexandriii, of whom i al^cuhi.-. i.i,.:^ati often
mention in tlie 0. and 7. books of las histories,
declaroth that there was none other memory
of the dead in ins time, but of the saints only,
whose commendation was set forth, to the
praise of God, and to the imitation of the
living. Eccl. Hier. cap. 3. jtart. 3. who if he
were the Apo!?tles' immediate seholnr. n> j-ou
contend, giveth senteiicr tlnly a-;;ii:<i v.iu, i
touching invocation of siiim--, :iii'l !r,,\i i lorj
the dead, to be the doctrine ai. 1 triuliuo:! of i
the Apostles; when handling tlie whole form
of adininistration of the Lord's Supper so
diligently and particularly, he can tell us no-
thing either of invocation of the dead, or
prayer for the dead, but only of memory or
mention, for such ends as 1 have showed be-
fore. Yea, even in the seventh chapter,
where he treateth of burial of the dead, anil
the ceremonies used about that otiice : he \
denieth, that any prayers for the dead are
profitable to them, but only such as being
made by the Bishop or Minister of the church
in faith, grounded upon God's promises, as by
the interpreter of God's will, do rather de-
clare what God hath already granted ^o them
that depart in the faith of Christ, than desire
any thing to be performed, as their cen>;ure
in pardoning and retaining of sins, in binding
and loosing of sinners, is an interpretation
and declaration of the judgment of God : not
that God is minister ot the corrupt judgment
of men, but that men which are appointed by
God's spirit to interpret God's will, do sepa-
rate those that are judged of God, according
to their worthiness. Therefore in such sort,
"The divine Bishop," saith he, "doth ask
those things that are promised by God, and
are acceptable to God, and shall doubtless
be granted, both showing to God which loveth
the good, his own disposition resembling the
good, and declareth as an interpreter or by
way of interpretation, to them that are present,
those rewards, which shall be to them that
are holy." And this is the resolution of that
question which he moveth, whether prayers
are available for the dead, and in what re-
spect they may be profitable. Whereby we
see, that this error was very young in his
time, and had not yet obtained strength, when
prayers for the dead were not taken simply
for prayers, but rather as declarations of the
performance of God's promises, to all his
elect after this life, namely that they art
pardoned of all their sins committed of frailty
and are placed in rest with Abraham, Isaac,
and Jacob. For these things only were re-
quired in those prayers, which were uttered
by the Bishop, for them that were buried.
Concerning the mixing of water with win"-.

I have answered before. That it is neither
of Christ's institution, nor of the general
practice of the church, but a thing indifferent,
so it be used without superstition. Calvin
therefore and the reformed churches in these
days made n" new adininistration according
lot!" ■ ' 'ii\\rittenwords,but reformed
ihr ' 1 1 ion of the Popish church

;ici^ isi ancient institution and

pi\u..... - uiid his Apostles, and of

the riiuiiiive Cliureh, in all necessary and
essential points set forth in the Word written.
And as for those things which the Apostle
did dispose at his presence, we know, that
either they pertained not to the administration
of the sacrament, or else they were accidental
orders meet f r ;!r f''nrrli of Corinth, which
are not nee ■ ' '' ■■ ^aine in all times

andplace.=!. ' ■>■• ■ 'lU- our doctrine and

practice of .hi- -.. :\-iii',-u: is to Christ's in-
stitution, set forth in the scripture, in name,
substance, and all essential points, let the
world see and God judge.

CtUPTER 12.

8. This is an unlearned distinction of the
Popish learned, which .showeth no difference
between things of divers natures. For all
(Jod's graces be freely given, as well those
that are bestowed uix)n the elect, as upon the
reprobate, neither are men grateful, just, and
holy in God's sight by any gifts of justice or
holiness inherent, but only by Jesus Christ,
Eph. I.e. Eph. 2. 7. 8. "Dividing to every
man as he will," saith Ambrose "He saith
as he will, not as it is due." Exhort, ad virg.

9. Faithof doing miracles may be in wicked
men, as you confess, therefore differeth in
substance from justifying faith, which vvor'n-
cth by love. "He calleth faith here, not this
common faith, but that whereof he speaketh
a little after: If I have all faith, so that I can
remove mountains." Theodoret upon this
place. Photius and Oecumenius say, "Abu-
sively he calleth the efl'ect by the name of
the thing."

29. Augustin saith not, that any miracles
are done by any saints at any place of their
memories, but by God where it pleaseth him._
"Is not Africa," saith he," full ofthe bodies of
the Holy Martyrs? And yet we know not
that any such things are done here in any
place. For as that which the Apostle saith:
All the saints have not the gifts of healing,
neither have all the discerning of spirits : so
neither in all memories of the saints it is not
his will that these things should be done,
which divideth his own to every man as he
will." Therefore, when it is certain that God
hath or doth work miracles in any place, we
must not call him to account, why he doth
not the same in all places. But hereof it
followeth not, that feigned and lyin^ miracles
of Popery be wrought by God orbv his saints :
but seeing they tend to m:iintain Heresy and
Idolatry, we must say still with Augustin,
" Away with these feigned miracles of lying
men, or wonders wroueht by deceiving de-
I vi!s " De unit. Eccl. c. 16.

m

I. CORINTHIANS.

CUAPTER 13.

2. That faith which is void of good works,
is nothing wonh unto salvation. Vet a man
is justihcd by faith without works, but yet
by such a tai'tli as worketh by love, Rom. 3.
♦ tor u justilyiiig faith cannot be without charity.
" Good lifd," saith Au^ustin, ''is inseparable
from fdUh, winch woniech by love," De fide
et oper. cap. 23. Ambrose upon this text
saitti: "To work wonders, and to cast out
devils by faith, is nothing worth, except a man
be an earnest follower o; good conversation."
Leo, Her. 7. de quadr. Gennadius apud Oeciime-
niuiii, saith : " tie doth not now speak of that
faitli of the believers which is common and
general, but of the gift of faitli. For there
was a certain kind of gifts, that was called
by the same name of faith, which was given
to many at that time, for the manifestation of
the presence of this spirit. Of this gift also,
our Lord saith in the Gospel, If you shall
have faith, as a grain of Mustard seed, you
shall say to the mountain, remove and be
cast into the sea, and it shall bo done unto
you. I'orour Lord spake not of the common
faith, to diem as unbelievers, but his speech
was to his disciples that is, if you shall have
the gift of faith : and that which our Lord in
the Gospel said to be the greatest namely, to
remove mountains, the Apostle saith, is no-
thing without charity."

3. Put in Papists, instead of Calvinists, and
this note is true. Add also, that Papists
suflermg death for treason against their Prince
and Country, are no martyrs, though they
should repent at their death, and renounce
their false faith : much less continuing Anti-
christian heretics.

10. Augustin speaketh in that place never
a word ot the saints that are in heaven know-
ing our affairs here in earthy but of the perfect
knowledge that all the saints shall have after
the resurrection. If the prophet Elisha being
absent in body saw his servant Gehazi taking
the gifts which Naaman the Syrian, whom the
Prophet had cleansed from his leprosy, gave
him, which the wicked servant thought to
have done closely, because his master saw him
not: "How much more in the spiritual body,"
saith he, "the saints shall see all things, not
only if theyshall shut their eyes, but also if
they be absent in body. For then shall that
be perfect whereof the Apostle speaketh, "&c.
Therefore either ignorance or impudence was
the author of this note.

13. Charity is greatest, because it is of long-
est continuance. Justification is attributed to
faith only, because faith only doth apprehend
the rncrcy of God promised in Christ, and not
charity, though it continue, when faith and
hope cease, because that is obtained which is
believed and hoped. And that in respect of
continuance, the Apostle saith, that charity is
greatest, the ancient Fathers do consent.
Chrysostom saith upon this text. "The great-
est of these is charity, namely in this point,
because they pass away : Charity continueth."
In 1 Cor. Horn. 31. Primnsiua saith : "In this

present life there are three, in the life to come
only the love of God and his Angels, and
of all saints. Tneretore that is greater which
is always needful, than that wliicn shall once
have an end." Augustin Ue doct.Chnst. lib. 1.
cap. 39. saith upon this text. " The greatest
ot these is chanty, because when every one
shall come to eternal life, the other two de-
parting, charity shall continue more increased,
and more certain."

13. The gitt of faith to do miracles, spoken
of in the beginning of the chapter, may be
without chanty, but a justifying faith which
worketh by love, cannot possibiy be without
love. "A good life, saith Augustm, is m-
separable trom faith." De fid. et optr. c. 13.
Bede upon this text, out oi Augustin, saith :
" A godly faith will not be without hope and
\vithout charity." And therefore though all
sin be agamst faith and charity, yet we do not
hold that either faith or cnarity in them that
are justified is utterly lost by deadly sin,
though both be much weakened and diminish-
ed thereby.

Chapter 14.
2. The Apostle by occasion of the abuse
of the gift of tongues, showeth that in the
congregation, all things that are preached,
prayed, or sung, must be uttered in a lan-
guage known unto the people, that they may
imderstand and be edified by that which is
preached, prayed and sung But where you
say, to talk in a strange language, unknown al-
so to himself, profiteth not the hearers, Chry-
sostom saith, such an one profiteth not him-
self, nor his hearers, and that the Apostle in
this place speaketh of him that imderstandeih
what he saith in a tongue unknown to others.
In ep. 1 Cor. Horn. 35. " Thou wilt say then
doth the tongue edify no man ? not so. For
he saith, he that speaketh with tongues edifi-
eth himself, which verily cannot be, except he
know what he speaketh. And hitherto he
speaketh ol them which understand what they
speak, they understand themselves, but they
are not able to utter ihem unto others." So
saith Photius, when the Apostle saith, he that
speaketh with the tongue edifieth himself.
"He speaketh of them which understand
those things which they speak, but cannot
interpret them to other." Ambrose saith
upon the same words: "By that he perhaps
alone knoweih what he speaketh, he edifieth
himself alone." Whereby it is manifest that
he which speaketh in a tonjrue which he un-
derstandeth not himself, doth not edify him-
self, much less others. But if there were
any that spake mysteries in a tongue which
they themselves understood not, as some of
the Fathers think, therefore they speak to
God mysteries in the spirit, because they
uttered to God their speech according to
their spiritual gift, yet was this gift, if any
such werr, boih to ihiinselves and to others
unprofitable, without interpretation, and ought
not to be used in the Church, where all things
are to be done unto edification. Wherefore
these words are no protection for him which

1. CORINTHIANS.

219

hath the spiritual gift of tongues, to pray or
sing in a tongue which he understandeth not,
whereby he cannot be edilied hnnself, much
less ought to be tolerated in the church,
where others are not edilied by him.

6. What if he read to them the Scriptures,
and the interpretation and exhortations of the
Doctors upon them, as the Papists do often-
times in their nine lessons ? Is it not all one
case, and as little profit to be taken by the
one as by tiie other?

8. Even so, he that readeth the Scriptures
of the Old or New Testament, the Homilies
of the ancient fathers, containing exhortation
to good life, and dehortation from sin, except
he do it in a speech which his hearers under-
stand, if he mean that his people should profit
thereby, cannot attain to his purpose, nor do
the people any good at all: such is the read-
ing of popish service which hath any good
matter in it, the rest doth less hurt, because
it is not understood.

14. If a man pray in a tonmie which he
himself understandeth not, as 1 have proved
before, it is nothing fruitful to his own in-
struction, he editieth not liimself : no altiiough
he hud a miraculous gift to pray in the tongue
which he understandeth not: for if such per-
son do utter words of prayer, his spirit, that
is, his spiritual gift prayeth, and not he. But
if a man have not the gift, neither he nor his
spirit prayeth: for the spirit here signifieth
the spiritual gift of tongues: as witnesseth
Chrysostom upon this text, in 1 Cor. horn. 35.
"My spirit prayeth, that is, the gift granted
to me, and moving my tongue." The same
words hath Theophylact. So saith Theodoret
upon this place: "He calleth the gift, the
spirit." Photius saith upon these words "my
spirit prayeth, that is, my spiritual gift to
speak, with tongues." Then, what prayeth
in them that are void of this gift, if they pray
in a tongue that they understand not? not
their spirit which they have not. Therefore
these words are no approbation of such prayers
as are uttered in a tongue unknown to him that
uttereth them. But you snv. "tjie Apostle
forbiddeth not such pr;i\'iiiL'. (''iiit'--in". tiiat
his spirit, heart, ami ailrcnon pr.a. Mi well
towar'i God, though his iiiiini .iml uiidrr-iiiiid-
ing be not profited to insiruciion." Verily
God himself abhorreth such praying, where
men come near him with their lips, when their
heart is far from him, and i!i" \u'y~<\:- \-<r-
biddeth in the church all th:ii -. ,, , . I /,
or instructing, both him th'jt pi I '

church thatls present. Ami s'.ii- n y^'i ,-:;}
the Apostle confesseth that his spirit, heart,
and affection pray well, without his mind
and understanding : it is false. Forhespeak-
eth not of his spirit, heart, and affection, but
of his spiritual gift, as I have proved by the
interpretation of the ancient fathers, and the
text is plain, that the word spirit in tliis place
BO signifieth, and not the heart or affection.
AU>init.i, Ps. 101. You add further most im-
pudently, that he doth "not appoint such an
one to gel his strange prayer translated into
bis vulgar tongue, to obtain thereby the fore-

said instruction." But yet he willeth such
one that hath the gift of tongues, to pray that
he may interpret liis strange tongue himself,
or that some other should interpret what he
saith, or if neither he nor any other be present
that can interpret it, he willeth him to keep
silence in the church, ver. 13. 28. And if
spirit were to be taken for heart and affec-
tion, without mind and understanding, as you
do newly and absurdly expound it, the Apos-
tle willeth such to pray not only with spirit,
but also with mind and understanding, ver. 15.
therefore he willeth them to get the inter-
pretation of their prayer. Therefore Chry-
sostom upon this place showeth, that prayers
not understood ot him that uttereth them, are
altogether unprofitable, although he utter them
by a miraculous gift, Horn. 35. "Thou seest,
saith he, how by little and little, he is come to
this point, that he declareth him to be unpro-
iitable, not only to others, but even also to
himself, seeiii;^ the mind of such a man, saith
he, is void of fruit. For if a man speak only
in the Persian's language, or in any other
strange tongue, and do not understand those
things which he speaketh, he shall be even
to himself a stranger, as he which under-
standeth not the meaning of the voice. For
there were many of old time which had the
gift of praying and of the tongue joined to-
gether, and they prayed and sounded, using
tlie tongue of the Persians or the Romans,
but with their mind they did not understand
what they said. Therefore, saith he, if I pray
with the tongue, my spirit, that is, the gift
granted to me, and moving my tongue, pray-
eth, but my mind is void ot fruit. What then
is best and most profitable to be done ? yea
what ought he to do, and what things to pray
for? he ought to pray both with spirit and
mind. I will pray, saith he, with spirit, I will
pray with mind, I will sing with spirit, I will

sing also with mind. Also he teacheth here,
that he ought to speak with the tongue, and
that his mind also ought to understand the
words. For except that be done, another con-
fusion must needs rise of it." This saith Chry-
sostom of them that had the gift of tongues, as
he supposeth, without understanding of that
thev spake : what would he have said, if he
hacl heard the unlearmxl Papists, both men
and women, babbling nil ili.ir Iv ads and Prim-
er?, that which thev umit istaiiil nut? and for
•.',' I't! i^\' ii-derstanding, are not able to utter it,
! II 1 ddy, shamefully, and ridiculously
- 'hange, clip and mangle the words,
I! I. Ill- ills, the quantity, the distinction ot
those things which they found in their barba-
rous tongue, so that they have either no sense
at all, or sometime contrary or ridiculous
sense. The clerk of Michael's is not yet out
of remembrance in Cambridge, who sounded
a dirge lesson after this manner : Homo natus
de muUiere Ireni iiinens tempore repeletur multis
misteriis. Peccam, peccaiu, percavi, pcccain, pec-
cavi. Nor ofthe Priest in Cambridgeshire that
read the Gospel Rundit for Renpnndit, Biimpi-
zas for Baptizas. It is not so notorious but as
true that an unlearned old woman said her

220 I- CORINTHIANS.

Ave Mary, after this sound : Ave Man gratia < ordinarily exercise any Ecclesiastical function
plinam damstkuvi, lenedittatu in mulabs yelh \ of authoritv in the CHurch, as preaching, mi-
6enedic<u.?/Wcriis/)r;;/m<H( sweet Jesus, Amen. I nisterina; the sacraments, excommunication,
And altliough some women hit better upon &,c. And yet the Scripture alloweth a minis-
the sound ot the words, you shall hardly hear try or service of women to the Church, name-
any one that is unlearned, which readeth, and ly to comfort and help the poor, as we read
much less which saith by rote their ordinary i Rom. 16, 1. Phcebe a minister of the church
prayers aright. Therefore if you were not I of Cenchris: and 1 Tim. 5. The widows
past all sliame, and void of remorse of con- 1 that served the church in the same office,
science, you would never say that the Apos- ] But when yon exclude them from all spiritual
tie alloweth such lip-labour for prayers. i regimen. Ecclesiastical function, and cure of

23. Although it appearelh by the text, that souls, I marvel whether the office of an Ab-
there was some disorder in the church of the bess, or Prioress among you, be counted mere

Corinthians, yet you do lewdly charge the
primitive church generally with this disorder.
Also by your black Saints, you charge the
Corinthians with greater disorder than you
are able to prove them guilty of. But tf 1
ever heard a black Saint in the church, it
was in Paul's Church on Paul's day, when in
time of procession a great multitude of horns
blowing the d ath of the buck, which the hunt-
ers brought into the church with them, and

civil and temporal fimctions, and have no
cure of souls directly pertainmg to them.
But howsoever they are accounted with you,
in the church of God, to whomsoever God
committeth authority and government, he
committeth also directly and specially the
care of souls, and not of bodies only, yet this
cure to be exercised according to tne dis-
tinct and several limits of Ecclesiastical and
civil 1 unctions. Therefore the Father and

the great Organs plaving together with the ! Mother, Master and Mistress, Lord and Lady
confused shouting otilie people, made a noise j King and Queen, have care of the sould of
meet for the triumph ot the popish church, j theiif children, scholars, servants, and subjects,

What edifying the unlearned, faithl\il or un-
fathful may have by your Latin service, your
own tonaue confesseth vvhile you describe
the disorTler of the Corinthians.

26. Whether the Psalm were new or old,
the conclusion is, that all things in the church
must be done to edifying. And so were
Psalms and Hymns sung in the primitive
church, by the whole congregation together.
■ In old time, saith Chrysost. they sung Psalms

and not of their bodies only. Parents
commanded to bring up their children in the
discipline and instruction of the Lord, Ejihes.
6, 4. Whereby it is manifest they must have
care of their souls, and so must all other
governors, as Masters, Magistrates, and Prin-
ces, every one in his calling, according to his
authority. Therefore Princes, be they men
or women, ought to have careof their subjects'
souls, and to provide for the same by making
together, so do we." < oT.Hom.i(>. The same i Ecclesiastical laws and compelling their sub-
testifieth Dionysius, Hier. cop. 3. /Mr. 2. "Thejjects to serve God according to his laws,
whole fulness of the church, saith he, sing a Therefore to deny unto women all care of
general confession of praise. The Bishop he- j souls, and to say they have no authority to
ginneth to sing the Psalms, and all the orders j make Ecclesiastical laws, by which their sub

of the church sing with him

27. It was not only against order, but again
edifying, that some of them prayed, blessed,

not understand. And'so much worse it is in the
Popish church, where praying, blessing, curs-
ing, singing, saying, reading, and all other

jects shall be compelled to serve God accord-
ing to hi.s word, is in effect to deny them all
authority and government, and not spiritual

sung Psalms in a tongue which the people did ^government only. Augustin counteth him

mad that will deny that Princes ought to have
no care of their subjects' souls. Ep. 50. Boni-
facio. "Who being in his right wits would

rites of the Church arc done in a strange I say to Kings, Take you no care by whom in
language, whereunto the people cannot say | your kingdom the church of your Lord God
Amen by Paul's doctrine, because thev know is defended or oppugned, let it not pertain
not what is s:iid or sung. But the Papists ] unto you who in your kingdom \vill be reli-
wiser than the Holy Ghost, have invented i gious or sacrilegious, to whom it cannot be
how they may not only siy Amen where they said. Let it not pertain unto you, who in your
understand riot, but also pray in a tongue , kingdom will be chaste or unchaste."
that they understand not, namely of intention, i Concerning their authority and duty in
proceeding of faith implicit, of I cannot tell ' making Ecclesiastical laws. He saith like-
■what spirit, heart, and affection, though his I wise : "The Prince serveth otherw-se as a
mind and understanding be not profited to ' man, and otherwise as he is a King. Be-
instruction. ! cause he is a man he serveth God living

38. The error of them that did write against I faithfully, but because he is a King, he
the regimen of women, is easily confu'ed serveth God by making Inws in convenient
by the fifth Commandment, wlu;rc civil an- 1 strength, which command just tilings, and for-
thority and government is established as well 1 bid the contrary, as Htzckiah served God
to the Mother, Mistress, Lady, and Queen, j in destroving ihe groves and temples of
as to the Father, Master, Lord, and King, the I Idols." Therefore Princes without confu-
natural order of sex, nevertheless observed. I sion of the functions civil and Ecclesiastical,
But the sex of womenkind is not capable of j may command and prescribe Ecclesiastical
spiritual government, and therefore may not 1 persons to execute any spiritual function, ac-

I. CORINTHIANS.

281

cording to the word of God, and punish the '
neglect of their duties in them. And this
may a queen do hy her Sovereign authority,
though she may not execute any of those
functions in her own person, David, Solomon,
Josephat, Hezekiah, &,c. commanded the
Priests to execute their office according to
the Law of God, yet was it mu lawful for
them to execute any thing that was proper to
the Priest's office in their own persons. So
did Constantine, Theodosius, Martianus, Jus-
tinianus, make Ecclesiastical laws to compel
Ecclesiastical persons to do their duties, and
called general councils to decide questions or'
religion, and gave order how to prociod in
thein according to the Scriptures. Cousianii-
nu3 spake thus in the Nicene council: "The
books of the Gospels and Apostles, and the
Oracles of the ancient Prophets," saith he,
"do plahdy instruct us in the understanding
of God. 'rherefore, setting all hateful dis-
cord aside, let us take out of the sayings of
God the explication of the questions." 1 heod.
lust. It. 1. cap. 1. Theodosius in the council
of Constantinople the first, elected Nectarius
Bishop of that See, Sozom, lib. 7. c. 8. Also
when the council had decreed among other
things that the See of Constantinople should
be in dignity next to the See of Rome, and
in privileges and authority equal. " The Em-
peror gave his voice of assent and made a
law, that the faithof the Nicene council should
prevail." Sozom, lib. 7. c. 9. " Theodosius the
younger," saith Evagrius. lib. 1. c. 12. " made
a law, whereby he condemned the Nestorian
heretics, and made other laws accommodated
or made fit for our Religion." Valentinianus
called the couricil of Chalcedon, where Mar-
tianus himself was present, and appointed
Judges and a Senate to order the Council,
by whose authority Dioscorus Bishop of Alex-
andria, was commanded to sit in tlie council,
contrary to the commandment of Leo Bishop
of Rome given to his Legates and there utter-
ed, until good cause was showed, why he
ought not to sit in the council, Cone. Chal.
Aciian \. The same .fudges with the council
decreed, that the Bishop of Constantinople
should have the same honour and authority
that the Bishop of Rome hath, notwithstand-
ing the contradiction of the Bishop of Rome's
Legates. Act. 16. And the Emperor con-
firmed the same, Liberal, c. 13. Augustin les-
tifieth, that an Ecclesiastical cause was com-
mitted to the hearing of Melchiades Bishop
of Rome, by the commandment of Constanti-
nus the Emperor. I'e unico buptvuno, c. 16
Socrates witnesseth that he comprehendeth
in his story the Roman Emperors: "Because
upon them, since they began to be Christians,

the Ecclesitistical matters do depend, and the
greatest councils by their decree have been
gathered and are gathered." Li. 5. in proaem.
Now let us sec what substantial reasons
you bring, to prove that a woman, being a
Prince, may not " prescribe any thing to the
Clergy how to minister the Sacraments or
give any man right, to rule, preach, or execute
any spiritual function, as under her, and by
her authority." First you say, "No creature
is able to impart that whereof itself is incapa-
ble, both by nature and scriptures." I an-
swer. First, a woman being a Prince, hath as
threat authority as a man. But I have showed
lore, that godly kings of the Israelites com-
manded and prescribed the Priests to minister
he sacrifices, and sacraments of the Old Tes-
tament, which it was not lawful for them to do
themselves. And although the authority of
ordaining Ecclesiastical Minisicr.'s, pertaineth
not to civil Magistrates, yet may ihev com-
mand meet persons to be ordained, and beinp,
ordained, to execute all parts of their func-
tion according to the word of God, under
their authority, and by their authority, although
the spiritual virtue of their office do depend
upon an higher authoritv of Christ, which is
not subject to men. Trie Prince may com-
mand a Bishop or minister to Baptize a per-
son, whom by God's word it is lawful for
thenri to baptize. But the virtue of regenera-
tion is not subject to the Prince's command-
ment, and so of all other parts of their office.
Your second reason is: "This regimen
is expressly given to the Apostles, Bfshops
and prelates, they only have authority to bind
and loose." I answer, The authority of civil
Magistrates doth give them nothing that is
peculiar to Eeclt siastical ministers, yet is
it of power to command them to do and ex-
ecute all those things, as they ought to do by
the \yord of God, and not after the corrupt
aflecfion of the Prince. Thirdly you say:
" They only are set by the Holy Ghost to
govern the Church," Act. 20. I answer, their
government doth not exclude the authority
of the Christian Magistrate, whicli is no way
contrary to their spiritual government, but is
appointed to maintain it, and to see it to be
exercised, as it ought to be. Fourthly you
say : " They only have cure of souls directly,
and must make account to God for the same."
Heb. 13. The text saith not. That they only
have cure of souls, but princes also have
cure of souls in their office, and must give
account to God for the same, as parents,
masters, and all that have any authority com-
mitted by God unto them, have it for the
benefit of men's souls more specially than for
their bodies.

DECLARATION OF THE SENSE OF THIS CHAPTER.

What consent you have of antiquity, that ] whereas you have not so much as one blind
prayers not understood of him that uttereth and dumb quotation for your assertion. And
•them,, are profitable to edify him, I have let the indifferent reader in God's name ex-
showed by the testimony of ancient writers, ! amine our dealing, in applying the authority

I. CORINTHIANS.

and arguments of the Apostle against popish
Latin service, which is not understood of the
common peop.e. And where you say it is the
approved godly use of the universal church,
for the service in the Latin or Greek tongue,
you utter many untruths together. For the
primitive church for more than six hundred
years after Christ, never approved any use
of service in a tongue unknown to the com-
mon people. Origeii coiU. CeU. lib. 8. num. 13.
answering the blasphemer which charged the
Christians to call the Angels by barbarous
names in their public prayers : "Forgetting,
saith he, that he hath to do with christians,
which offer their prayers to God only by
Jesus, he mingleth strange matter, rather con-
founding them with the affairs of christians,
and saying, whom if a man call by barbarous
names they have virtue, if by Greek or Latin
names they have not. For whom do we call
upon by a barbarous name ? wherefore let all
men be persuaded, that Celsus doth object
these things to us undeserving, and let them
know that true christians do not use in their
prayers the name of God, which are used in
the Holy Scripture, but Greeks do use Greek
names, Romans use Latin names, and men of
every nation do pray and praise God with all
their mi^ht in their own mother tongue. And
the Lord of all tongues doth hear them pray-
ing in all tongues, understanding them that
speak so diversely none otherwise than if tliey
were men of rtne speech or language.'' This
testimony of Origen doth plainly declare what
was the approved use of the universal church
in his time, that all nations had their public
prayers in their mother tongue, and also that
their prayers were not made to Angels or
Saints, but only to God by Jesus Christ.

Basil in en. 62. to the clergy of Neocaesarea
speaking of the vigils and public exercise of
prayers and singing of Psalms in true faith,
eaith : " while it is yet night, the people riseth
early with us unto the hou^e ot prayer, and
in labour and affliction, and continual tears,
making their confession to God : at last rising
from their prayers, they come to sinking ot
Psalms. And one while being divided into
two parts, they sing bjr course, one side
over against another, confirming thereby their
meditation of the divine sentences together,
and also serving one another for attention,
and intention of the heart separated from
other things. Then again suffering one to
begin the .song, the rest do follow, and so in-
diversity of singing Psalms, and praying be-
tween : after they have passed over the night,
when the day beginneth to shine, altogether
as it were out of one mouth, and one heart do
offer to the Lord a Psalm of confession, every
one of them making proper, or applying to
himselfthe words of repentance. Therefore,
if for these things ye flee from us, you shall
fly from the Egyptians, from both the Lybians,
the Thebins, the Palestines, the Arabians, the
Phoenic'ans, the Syrians, and those that dwell
by Euphrates, and generally from all them
that have watchings and prayers, and com-
mon singing of Psnims in honour." This

testimony of Basil proveth that all Nations,
of what language soever they were, had their
common prayers and service in their vulgar
tongue : tor else they could not apply unto
themselves the words of repentance that were
in the Psalms, nor meditate upon the divine
sentences. And it cannot be thought that
all nations understood the Latin or Greek
tongues, specially the Arabians, Syrians, Phce-
nicians, and inhabiters of Euphrates. Of such
singing of Psalms by the people through the
whole church, testifieth Victor Uticencig lib. 2.
Hierom testitieth that at the burial of Paula,
whereimto "the whole multitude of the cities
of Palestine resorted. The Psalms were sung
in order, in the Hebrew, Greek, Latin, and
Syrian languages." In Epitaph. As there
were people ot these divers Nations and lan-
guages present. So he saith in Epitaph.
Nepotiani: "Now both the voices and let-
ters of all Nations do sound the passion of
Christ, and his resurrection. I speak not ol
the Hebrews, Greeks, and Latins, which na-
tions our Lord hath dedicated in the title of
his cross. The savage nature of the Besses,
and the multitude of people that wear skins,
which sometime offered men in sacrifice to
the ghosts of the dead, have now broken their
harsh language into the sweet song of Christ."
So that there was no nation so barbarous
which did not in their natural language praise
God, and sing Psalms to Christ. Bonfinius
testifieth, that there is a nation of the Sclavo-
nians inhabiting the region called Lipna, to
whom Hierom framed an order of service,
wherein they continue to this day, although
Ludovicus 2. laboured to bring them from it.
i'ec. 2. lib. 10. Nicholas the first allowed the
Sclayonians that were converted to have their
service in their mother tongue. Aene. Syl. hist.
Boem. c. 13.

The Armenians, Russians, Syrians, Ethio-
pians, p.t this day have their service in their
several languages, as their several churches
and stories dechre. Yea the Pope allow-
eth some of them in Rome, to celebrate in
their own language. The council of Lateran
under Innocentius the third, decreed cap. 9.
"That for as much as in many places, within
the same City and Diocess, there be nations
mingled of divers tongues, having divers rites
and manners, under one faith, we straightly
command, that the Bishops of such Cities or
Diocesses, provide meet men, which according
to the diversity of their rites and tongues,
may celebrate the divine service unto them,
and minister the sacraments of the church."
It is not long therefore, since even the church
of Rome approved service in other languages
than the Gr6ek and Latin, and so doth the
Pone himself this day at Rome. And rhis
discourse of Paul, touching strange tongues,
toucheth also the Greek and Latin tongues,
used in such assemblies, where the people
do not understand them. But let us hear
what reason you have to the contrary. First,
you say, we inust know, that here is no word
written or meant, but only of such tongues as
men spake by miracle. That granted, it foi-

1. COiilNTdlAXS.

loweth more dtrongly, upo.i Paul's ar^umonts,
that stnmge toiitriies not spoken by miracle,
nor undeistood ot the people, ought not to be
used in the church, wlien sueii us were spo-
ken by miracle, might not bo used, because
. thjy did not edify. Secondly you say, " that
nothing is meant of the common languages
of the world, or of the faithful, understood of
the learned, or civil people in every great
city, and in which the Scriptures were writ-
ten, as Hebrew, Greek, and Latin." I answer,
the Apostle's words and meaning are inaiii-
fest, of all tongues not understood of the
unlearned in the congregation, vers. 23. 21.
Where the vulgar by your own note, signi-
tiath all rude and unlearned men : which in
Corinth understood neither Hebrew, nor
Litin, although the Greek language was
their rnother tongue. The Scriptures also
were first written, most in Hebrew and
Greek, and some part in Chaldee, but in
Litin, no part was first written. But they
Wire translated, as well into the Syrian, Ara-
bic, ^Ethiopian, and other tongues, as into
L itin. Wherefore, even the Latin and He-
brew tongues, were forbidden to be spoken
in the Corinthian church, except they were
interpreted, that the_ congregation might be
edifisd. And therefore you say impudently,
that only such tongues are spoken " against
here, as could not commonly be interpreted,
but by the miraculous gift of interpretation."
For although some had the miraculous gift
of interpretation, yet if any could interpret
without that gift, it was sufficient for Paul's
purpose, that all things in the church might
be done to edification. Therefore he saith,
let one interpret, but if there be not an Inter-
preter, let him hold his peace in the church.
For what skilleth if, whether he interpret by
niiraculous gift, or by learning in that tongue,
in respect of the edifying and instruction, of
them that understand not the tongue ? There-
fore Paul, and the rest of the Evangelists,
and Apostles, did write in the Greek tongue,
v/hich wis most universally understood, not
of every Roman, Arabian, Egyptian, &c. but
because there were in all those places, either
men that had the miraculous gift of interpreta-
tion, or that by learnin<', and common use,
understanding the Greett tongue, could ex-
pound their writings to men of^all languages.
And yet even the Greek tongue, to him that
understood it not, wis barbarous and strange,
as the Apostle saith : for all tongues that be
in the world, generally, and of every one of
them, he siith: "Ifl understand not the virtue
of the voice, I shall be to him to whom I speak
barbarous, or strange, and he that .speaketh
barb irons to me," vers. 10. 11. Whereupon
Primisius saith: "Every language, that is
not understood, is barbarous or strange, to
him thit heareth it." Therefore even the
Hebrew, Greek, and Latin tongues, are bar-
birous and strange to them which hear them,
and understand them not. So Greek service
and Litin service, nmst needs for all your
wrangling, be barbarou.s and strange, to them
that understand them not, and therefore for- 1

bidden by the Apostle. And if Augustin
brought ill the Latin service, as you say with-
out proof, to the Saxon Nation that under-
stood it, it was not barbarous or strange to
them. But to them that underst;md it not, it
is strange and barbarous. And though in
study and meditation of the scriirtures, as
Bede saith, the Latin tongue was made com-
mon to all the four tongues of this Island, yet
to the Saxons, Britons, Picts, and Scots,
which u.i lerstood it not, it was strange and
barbarous, according to_ the saying of Paul,
and Primasius. Therefore as well learned
tongues, as barbarous tongues, that are not
understood, are forbidden by the Apostle to
be used in the Church, not because they were
miraculous, but because the church was not
edified by them : and such tongues are com-
manded to be used as serve to edifying. Let
all be done to edification, therefore the bar-
barous tongues of every nation in the chtrrch,
of that nation where they serve to edifyin<f, i
are commanded to be used. For this rule
is perpetual. Let all things be done unto edi-
fication, as well as this: Let all things be
done decently, and according to order; and
is not to be restrained to miraculous tongues,
more than the other. Therefore yourvain
reasons, of unity and orderly conjunction
of all nations in one faith, must give place to
the express commandment of the Holy Ghost.
Although it is a wretched signification of the
conjunction of all nations in one fiiith, by
service in one tongue, seeing you allow ser-
vice in Greek also, and perhaps in Hebrew,
as your compeers do, which by the same
logic, must argue, the unity of all nations in
two or three taiths, rather than in one faith.
And what if the service of the Germans, or
Frenchmen, be as barbarous to us, as our
English, Welsh, and Irish service is to them ?
The service of every Nation, is framed to
the understanding and edifying of the church
of the ^me nation : and it is sufficient, if it
be not barbarous to them, for whom it is or-
dained. And I pray you, what is Latin ser-
vice to Grecians, or Greek and Hebrew ser-
vice, to Papists that understand them not?
And if after certain hundred years our En-
glish tongue be altered, as it is not so easily
altered, when religion is continued in it, ex-
ample of the Syrian tongue, which is now
the same vulvar language, that it was one
thousand five liundred years ago, yet I say,
if it be altered, our service m ly easily be
reduced, to any dialect or alteration, that our
tongue can receive.

That service in a known tongue doth not
edify, you go about to prove by the great
virtues of our forefathers using Latin Servn'ce,
and the manifold vices of these times, usinpr
prayers and translations in English, as though
the vices of these times were the effects of
English translations and prayers, and the for-
mer virtues were the efl^ects of Latin service
or ignorance. Which if it were true, Pau'
did amiss, to require understanding in prayers
and Psalms, that they might serve to edify-
ing, seeing better edification unto faith and

2W

I. CORLNTHIANS

good life, coineth by prayers and Psalms not
understood, and all' vices proceed oi" prayers
and Psalms, and translations of the scriptures,
that are understood. Are not these perilous
learned clerks of Rheims, that thus do argue ?
Although, God be thanked, there shmeth
more virtue in the life and conversation of
true Christians that have knowledge, than in
the ignorant of former times, who, as they
luiow not God, and his laws, so they could
not truly serve him according to his will,
though many of them were superstitiously
religious, and civilly honest, as many are
among the Turks and Pagans. The vices,
errors, and enormities, that are risen since
knowledge hath been enlarged, proceed not
of knowledge, but of the wickedness of men
that abuse knowledge, as they do all other
good gifts of God. Where you cite Dionyse
tmd Basil, to prove that the mysteries of the
sacraments, were of purpose hid from the
vulgar or common people, you do shamefully
abuse both their names. For Dionyse charg-
eth Timothy, not to communicate the myste-
ries of the christian religion, to unholy persons,
that were heathen men, or imperfect Chris-
tians, that were not yet baptized. But it
iippeareth by his whole book, that all perfect
christian men of the common people, were
present, and did see and hear, whatsoever
was said or done, about either of the sacra-
ments, and all rites used in the church in his
time. Basil saith, that many things are used
in the church, which are not e.xpressed in the
scriptures, naming divers ceremonies, that
are not necessary, and forms of prayers, con-
fessions of faith," and praises, which yet are
grounded on the scripture, but are delivered
by use and tradition, in which divers things
are not easy to be understood, for what cause
they be used, as praying towards the East,
prayin" standing, and not kneeling on Sunday
and in Pentecost, &,c. But that the mysteries of
the sacrament were hidden from the common
people, by uttering them in a strange tongue,
or otherwise, of purpose that they shoidd
not be known, Basil saith not.

This is both a gross illusion, petition of
principle and false conjunction of things not
to be matched together. For first we ac-
knowledge no such sacrifice, as you usurp.
Secondly, the force or efficacy of the Sacra-
ment, and of common prayers, or the form
of administration of the sacraments, is un-
fitly and sophistically matched together. For
though the force of the sacraments depends
not upon the people's understanding, yet the
form of administering them, and ofcominon
prayers, requireth the people's understanding,
or else it edifieth ihernnot by Paul's doctrine.
For although we sho-ild yet grant another
beggarly principle, that the effect of the
sacraments consisteth specially of the work
wrought, and the office of the Priest, as it
<loth not, but of the srrace and work of (Jod's
spirit: vet it followetli not, that prayers do
edify, by the virtue of the work wrought,
and the public office of the Priest, though
they be not iinderstood. Paul saith, that

prayers and Psalms uttered by himself, m a
tongue not understood, should not profit a
whit, by virtue of the work wrought, or of
his public office, ver. 6. 11. 14. 15. 16. for of
these tine points of Popish divinity, Paul was
ignorant, or else forgetful, by which it might
be replied unto him, that his praying, and
praisiiig of God, yea his preaching also, might
be profitable to edifying, by virtue of the work
MTOught, and his public office, though never
a word that he spake were understood of his
hearers. But although the virtue of the Sa-
craments consisteth not in the people's un-
derstanding, yet the Sacraments ought to be
ministered in a tongue that the people un-
derstand, that they may be taught, what is
the virtue of them, and wherein it consisteth,
that being edified and instructed in faith, they
may be stirred up to be thankful, and bless God
with the Minister for those his benefits, and
to join in prayer to God with the Minister,
that the outward signs, by his grace, may be
efiectual to the receivers, and so may say
Amen, to that which the Minister saith;
which Paul saith, they cannot do, except
they understand what he saith, ver. 16.

You think it not inconvenient, that the
people should be well instructed in the mean-
ing of the Sacraments, and service, and yet
that which is ihe chief and most necessary
mean to instruct them, you will deny them.
Your principles and piactice in this case are
so monstrous to be heard in christian religion,
that you cannot tell which way to turn you.
For in the next sentence before, save one, you
complained of marvellous inconvcniences,that
came of divulgation of the mysteries oi the
sacraments, which you say, were of purpose
hidden from the vulgar. And so would you
have all profitable knowledge, by your old
principle, " Ignorance is the mother of devo-
tion," taken away from the people, that you
might exercise your old tyranny over their
blind superstition. But because you are half
ashamed, even among your own favourites,
in this clear light <)f knowledge, to maintain
that hellish jinnciple of darkness, now you
gather yourself in again, and say not this", as
though it were inconvenient, that the people
should be well instructed. And yet you dare
not say, it is convenient, it is necessary to salva-
tion, that the people should be well instructed.
What Papists, do learn commonly, in other
nations, by preaching, catechising, ;ind read-
ing, pardon us, if we believe not your report,
for we know you lie without shame. For
albeit in some few cities, where the conver-
sion of the people unto the Gospel, is feared,
there is more pains taken in teaching the peo-
ple than hath been accustomed in the days of
deep ignorance, and a few in comparison of
llic multitude, are more instructed in the mys-
teries of Popish religion, than they were wont
to be in times past, yet in most places both of
Cities and Country, where the Gospel is not
preached, the vulgar people are as blind and
ignorant as ever they were, I sav not of the
1 truth, but even of the meaning of Popish cere-
1 monies, sacraments, and service. If you wero

1. COIILNTIIIANS.

225

the only far travelled men in the world, you
would tell us of great wonders. But it is
well, that others have seen France, Flanders,
Spain, and Italy, as well as you. But yuu say,
there be other ways to instruct the people,
less subject to danger and disorder, than to
turn the Service into vulgar tongues. O that
you had lived in the Apostle's time, and could
have taught him those other ways! For he
cojnmandeil the Psalms, Prayers, and Pro-
phecy, which men had even by miracle
and gift of the Holy Ghost in strange tongues,
to be turned into the vulgar tongue, for instruc-
tion of the people, or else to be removed from
the public service, ver. 26. 27. 28. No mar-
vel, tor he knew not what danger and disorder
that interpretation was subject unto, as the
great prolound learned Doctors of the Pope's
Seminary of Rheims do. And therci'orc you
say, there be other ways, and this way is sub-
ifct to danger and disorder. But wliat saith
the scripture '? read the text, for it is plain,
whatsoever you say, and must have credit
in God's church, though you say nay. And
yet you proceed to say "that the simple peo-
ple, and many that think themselves some-
body, understand as little of tlie sense of di-
vers Psalms, Lessons, and Orisons, in the
vulgar tongue, as if they were in Latin."
What an impudent saying is this ? For albeit
they understand not the whole sense of some
hard and obscure places, by only reading or
hearing, yet there is no Psalm, nor Lesson,
that is read unto them, in which many things
are not plain and manifest to every man's un-
derstanding. Whereas to them that are ig-
norant in the Latin tongue, no word is known,
nor any one sentence, of the Psalm or Les-
son. And as for Orisons, or Prayers we
have none in our service, that are not plain,
and easy to be understood, of every one that
heareth them. Nay, but " oflentimes, the sim-
ple people do take the Psalms and Lessons
m a wrong, perverse, and pernicious sense,
which lightly they could not have done in
Latin." Indeed, this is a learned reason why
they should not be in English, even as this is.
Many abuse their meat and drink, by surfeit-
ing, drunkenness, gluttony, which they could
not lightly do, if they did never eat nor drink,
thcreiore it were good, that to avoid surfeit-
ing, drunkenness, and gluttony, men did
never eat nor drink. BtU I pray you do not
learned men also, that understand the scrip-
tures, both in Greek and Latin, often lake
them in a wrong, perverse and pernicious
sense, which they could not lightly do, if they
never read them? Therefore it were good,
to avoid all heresies and errors, that no man,
either learned or unlearned, did read the
scriptures. O you civil Papists of England,
are you not ashamed to hear these learn-
ed conclusions of your learned Fathers of
Rheims ? If you send your children to them
to be instructed, they shall learn such Logic,
as they could never have learned in our Uni-
versities of Cambridge and Oxford. But as
though you had said little yet, as you have
proved nothing, you .say again, "that such

1 as would learn In devotion and humility, may
and must rather learn the Latin tongue, or
use other diligence in hearing Sermons and
instructions." A hard piece of work for all
men arid women, old and young, of the city
: and- of the country, masters and servants,
one and other, that know not the Latin
tongue, 10 be now set to school to learn it,
rather tiian tne service to be turned into En;^-
lish, which is but one only learned man a
easy labour. Yet you say, they both may
and must with diligence learn that tongue,
which if it be true, you may or must set up
at least a thousand more grammar schools
than be in England. Beside a great many
other' cases that you must provide for, while
so many hundred thousand people give their
diligence to learn the Latin tongue. And if
it once be brought to pass, that all men and
women be learned in that tongue, as you say
tliey may and must, then will the Latin tongue
also be as vul^r unto them, as the French is
to many in Flanders, and the English to
many in Wales and Ireland. And as for
hearing of sermons and instructions, where-
iinto you remit such as will not learn Latin,
tor all, you say, may learn, will never bring
them to the understanding of all prayers in
the service, whereunto they should say,
amen. But such knowledge, you say, is not
necessary, and there are "but few that caa
have any use of it. For you say, " The holy
universal order of God's church must not be
altered for;i few men's not necessary know-
ledge." But where was this holy order
taken ? For the Primitive Church used it not :
yea, the Romish Church, in general Coun-
cils, as I have proved before, took a contrary
order, and thought such knowledge neces-
sary for all men. But ignorance is more for
your profit than knowledge. And count you
all men and women, that understand not the
Latin tongue, to be but a few? or are there
but a few Papists, that would in devotion and
humility learn? Verily I fear, that if the
Gospel be now hidden in England, it is hidden
from them that perish, whose eyes the God of
this world hath blinded, the understanding of
the unbelievers, that the brightness of the
glorious Gospel of Christ doth not shine unto
them. But to return to your reason, from
the less to the more, I say it is boih conve-
nient, necessary, and possible, and is already
performed, that the service book of England,
is accommodated to the sufficient under-
standing of all the people of England, and so
may and ought the service of every nation
throutrtiout the whole church of God, to be
framed to the understanding of every nation,
in such language as the people may be edi-
fied by their understanding, although there
were ten times as many differences as there
are. For this commandment of God, must
always stand. Let all things in the church
be done to edifying. And therefore you say,
most untruly, that the Apostle in all this chap-
ter, doth not appoint any such thing, when it
is the whole scope of the chapter. For he
that commandeth or appointeth the end, com-

226

I. CORINTHIANS.

raandeth and appointeth all things that are [ and administration of sacraments, seeing the
necessary to bring us to that end. And what people came together specially, for those
other thing doth he mean, " when he admo- ] ends, and for hearing the word ot God preach-
nisheth tht-m to pray lor the grace of under- 1 ed ? And you may as well say, that it is
standing, and interpretation, or to get others lawful to preach unto the people in Latin
to interpret or expound unto them V -But and Greek, as to have the public prayers and
that you say may be obtained without trans- administration of the sacraments in Latin or
lating of the service into English, because | Greek, seeing preaching is not now as it was

"3
the Latin tongue is not strangely or miracu-
lously gotten. Very well. Then by Paul's doc-
trine, the priest that saith it, must either ex-
pound it in English himself, if he be able, or
some other body for him. But if there be no
interpreter, the priest must hold liis peace in
the church. But why doth the Apostle allow
any strange tongue which is not to e'difying, to
be spoken in the church with interpretation ?
Verily, because those strange tongues were
given of God miraculously. And therefore
when they were interpreted, served to the
edifying of the people, that saw and heard the
wonderful work ot God's Spirit speaking in
those tongues. But seeing the Latin tongues
in these days is no miraculous gift, it were
but loss of time, and delusion of the church,
to say the service first in Latin, and then in
the vulgar tongue. And thereiure, if a mer-
chant or other man learned in the tongues,
by study and practice, would have offered to
pray or sing in a strange tongue, and after-
ward have expounded it himself, the Apostle
would never have suffered such a vain and
unprofitable exercise. That you say the
Latin service hath been expounded in every
house, school, church, pulpit, so that the
people know all parts of the service suffi-
cient to salvation, is utterly fcdse and un-
true, for although the people in Popery, by
long use and custom, have learned to perform
certain dumb gestures, and to utter certain
speeches not understood, like pies and po-
pinjays, yet if Paul be more to be credited
than you, how can they that occupy the place

then, a miraculous gilt, but an exercise gotten
by ordinary means of study and learning.
But seeing you note in the margin, "that
Paul speaketh not of the church's service,
it is proved by invincible arguments," let us
view these victorious arguments. " First, this
exercise was not in the church these fourteen
hundred years that you know ot, and there-
fore neither the use, nor abuse, nor Paul's re-
prehension or redressing thereot, can con-
cern any whit, the service of the church."
I deny this invincible argument. For who
would grant, that which should be the propo-
sition or major, if this conclusion should
stand? What exercise soever is out of use,
neither the use, nor abuse, nor any reprehen-
sion, or redressing thereof uttered in the
scriptures, can concern any whit the service
of the church. For hereof I might conclude,
the exercise of .Jewish sacrifice hath not
been in the church this fifteen hundred years,
ergo, neither the use nor abuse, nor any re-
prehension or redressing thereof by the pro-
phets, or our Saviour Christ and his Apos-
tles, can any whit concern the church ser-
vice, although the same use, or like abuse be
in the church service, which was in the ex-
ercise of sacrifice, which conclusion none but
a two-footed ass will affirm. The second in-
vincible argument is, " It is evident that the
Corinthians had their service in Greek at this
same time, and it was not done in these mira-
culous tongues. Nothing is meant then of
the church service." I deny this misshapen
argument. It is evident the Corinthians
say amen to me priest s i ought to have their ordinary and public ser-
benediction, seeing they know not what he vice' only in Greek at that time, because their
saith? And therefore, though you burst for! vulvar tongue was Greek: but whether they
malice, Paul speaketh against any tongue, j had any set form of service, it cannot be
used in the church service, which is not un- j proved. And it is manifest by the text,
derstood of the unlearned. j that they which abused the gift of miraculous

It is certain that he writcth and meaneth, I tongues, exercised the same in public prayers,
that all things in the church, are to be done! and singing of Psalms, which was a part of
to edification, »;erse 26, and that there can be the church service, therefore something is
no edification where the tongue is not un- ! spoken and mc^int of the church service,
derstood, wr.«e If), 17. Therefore he writeth, ! The third invincible reason, " The public
and meaneth, that the church's public ser- ; service had but one language, in this exer-
vice, prayers, and ministration of the sacra- 1 cise they spoke many tonijues.' First it is
ments, ought to be done unto edification, in j not certain, whether they had any set form
a tongue that is understood of the unlearned, i of liturgy. Secondly if they had any, the
And it is intolerable impudency, to restrain same ought to have been in one tongue or-
that general sentence, " Let all things be done I dinarily, though extraordinarily, while the
to edifying," to any special exercise, that [ gift of tongues continued, for some place
was peculiar to the church at that time. I might be given to the exercise of that gift, if
Seeing the Apostle by necessity of that ge- 1 there were interpretation. And therefore
neral rule of edification, convinceth the abuse they rnight spcnk two or three at the most in
of that particular exercise of the gift of; the gift of strange tongues, so there were
tongues. And yet where he speaketh ex- ! one to interpret, that the church might be
pressly of prayers and Psalms, uttered openly j edified, and this even in the public service.
in the church, what madness is it to think, The fourth invincible argument, " In the pub-
he speaketh not of pubhc prayers, service i lie service every man had not his own spe-

I. CORINTHIANS.

227

cial tongue, his special interpretation, special i nor of your Latin matins and liturgy, which
revelation, proper psalms, but in this they, are lull of idolatrous and superstitious prayers,
had." I deny first the minor : for every sin- 1 yet your conclusion is a gross paralogism, be-
gular man had not alltheSe gilts, every man] cause itcontaineth much more than is in the
had not his interpretation, at least, when the major or minor, for the Apostle findeth rio
Apostle willeth some to pray, that they migiit j fault with those hymns, psalms, and sonnets in
interpret, but some had one gift, and some ( respect of their inspiration, but because they
another, and the same they had in the public ! were not used to the right end, namely, to

service, therefore the major also
The fifth invincible argument: "the public
service had in it the ministration of the holy
sacrament principally, which was not done in

edification, therefore he prescribeth generally
that all prayers should be used to the edify-
ing of the church, and private prayers, to the

„„ w... ^.t,^..j, .,....-.. .. «„ ... , edifying of him that uttereth them, and con-

this time of conference, because infidels and j demneth in all private prayers, want of under-
catechumens were admitted." I deny this ar- standing and edifying: therefore toucheih
guinent, which is as good, as if a papist would and condemneth popish prayi^rs pronounced
reason thus: mass is public service princi- ' in Latin, not understood of him that pro-
pally, ergo, matins and evensong, dirge and i nouriceth them. Therefore the people have
compline, prime and hours, and general pro-] no right to use any such private prayers, as
cession, is no public service at all. The si.\th they do not understand : whereby they edi'"
invincible reason : " in this exercise, women,
before Paul's order, did speak and prophesy,
so did they never in the ministration of the
sacrament." This minor may be doubted of,
but admit it be true, and the conclusion also,
that this exercise was not the administration
of the sacrament, doth it therefore follow,
that it was no public service ? And if it
were no public service in which Paul re

not themselves, they speak no mystery in the
spirit which they have not, they cannot bless
well, nor speak to God nor themselves. For
the babbling in an unknown tongue, is no more
to be called speaking, than the prattling of a
daw, a pie, or popinjay, which are tauglit to
utter the sound of some words, but yet can-
not justly be called speaking: forthat speak-

... , ^ -.. ., in^ is an expressing of the inward co.nceit

prehended and redressed this disorder of' of the mind, whether it be true or false,
women speaking in the church service, then, , Therefore the popish church, which taketh
for any thing that Paul hath said, women may j upon her greater wisdom than the Holy Ghost

hath revealed by the Apostle, to like of that
which he condemneth, showeth herself plain-
ly to be the church of Antichrist, and not of

speak in the church service, and at high mass
also : for if you said true before, " neither the
use nor abuse of that exercise, nor Paul's re-
prehension or redressing, can concern any
whit the service of the church" Shall I say
this is ignorance of the papists thus to per-
vert the scriptures? I would it were not anti-
christian impudence and plain atheism, sha-
dowed under the name of popish religion.

The Apostle speaketh of prayers, and
yet by your exposition he speaketh neither of
public prayers, nor private prayers. Indeed
of prayers upon popish primers and beads,
he speaketh not : for there were none such
in any use or abuse in his time. But against
all prayers not understood, specially public
prayers, he speaketh expressly, and by con-
sequence against private prayers, not under-
stood of him that writeth them. For he saith,
the unlearned cannot say Amen, that is, give
his consent to another man's prayer, which he
undersiandeth not, because he knoweth not
what it is, because he is not edified by it,
therefore much less can he pr.iy himself in
such a tongue as he understandeth not, and is
not himself edified by his prayer. But let us
examine your argument. "The Apostle," say
you, "speaketh not of popish private prayers
m Latin : for the private prayers here spoken
of were psalms, hymns and sonnets newly in-

ly to 0

Christ. But yet you say, she doth not wholly
forbid, but sometimes granteth to have them
translated. The church of Christ is more
constant in her doctrine, and doth not some-
times deny, and sometimes grant the know-
ledge of faith to her children. But the popish
church in the last blind days, as you cannot
altogether deny, haih not permitted the arti-
cles of the faith, the ten commandments, and
the Lord's prayer to be known of the people
in iheir mother tongue. And yet you say,
your church would have all faithful men know
the contents of their prayers, which is not
possible for them, nor meant by you, so lorig
as you will not suffer them to learn them in
that tongue which they do understand. But
the church, you say, hath commanded in
some councils, that tney which cannot learn
them distinctly in Latin, should be taught
them in their vulgar tongue. Indeed when
the knowledge of the Latin tongue ainong
the common people began to decav, in the
west churches of Germany and France, there
was some care to supply that defect bv in-
struction, and therefore it was decreed. Cone.
Tur. 3. cap. 17, "That every bishop should
have homilies, and provide that they be plain-

spired, these are not newly inspired, but ly translated into the rustical Latin tongue, or
written by the Holy Ghost and prescribed into the Dutch tongue, that all men may
by the church, therefore the Apostle pre- more easily understand those things that were
scribeth nothing of them, condemneth no- said." Also in the Council of Magunce, cap.
thing therein, toucheth the same nothing at. j 2, it was decreed. " that there should never
all." Admitting your minor as true, which want a man on the Lord's days, and on holy-
is not true of all popish prayers, as of the days, which should preach the word of God,
Ave Mary and creed, which are no prayers, I and so as the coiumon people may understand

228

1. CORINTHIANS.

them." And in the forty-fifth chapter of the
same council it was decreed, that he vviiich
cannot otherwise, should learn the creed,
and the LionJ's prayer in his own tongue.
That men were vvdied to send their children
that these may learn in the school, in rno.nas-
teries, of priests, it was because many did
then understand the plain and rude Latm, as
appeareth by the canon ot Turin, before men-
tioned, and also by the 43d of this council of
Magunce : where it is said, " that no priest as
we think, can rightly sing mass alone.. For
how shall he say, the Lord be with you, or
admonish men to lift up their hearts, and
many other things like these, when there is
none other present with him .'" By this ca-
non you see, not only private masses con-
demned, but also that the people did under-
stand the L^.tin which was spoken in the
masses, or else it was ail one to say these
words alone, or in the hearing of them that
understand them not. As you do in your
mass, turn about and say, "pray for me
brethren and sisters," when there is none
present, but a seely boy that ii%lpeth you to
mass, and perhaps at that time is in the
church-yard or vestry.-

Yea, even in the Council of Rheims, from
whence you send the contrary doctrine, it
was thus decreed in the year 8J3, "The first
chapter is of the reason ol' faith, that every ;
man according to the understanding of such
his capacity as the Lord giyeth, should learn |
and understand it and in his works fully ob-
serve it. The second chapter, that they [earn
and understand in sense and meaning, the
prayer which our Lord Jesus.Christ taught
nis disciples to pray, because it is lawful for
no Christian man to be ignorant of it." And
thait their people all this while understood the
Latin tongue, besides these canons, may ap-
pear by the Council of Aquisgran, cap. 133,
"Where such are appointed to read and sing
in the church, as. more desire in reading and
singing, the edifying of the people than most
vain popular flattering." For more than 600
years after Christ, the people in France, rttsti
el rusticianm, understood.the Latin service, as
appeareth by Csesariiis Areiatensis, Hth. J3, |
It is manifest also by Raban. Maivr. who lived
eight hundred and fifty-five years after Christ,
that the public prayers and lessons read in
the church were understood of the people.
Just. Cler. lib. 2. cop. 52. Est autem lectio non
parva audientium esdificatlo: wide oporlet, nt ^
quandn pfaUitur, pu/llaturab omnibus ; cum ora-
tiir^ oretur ah omnibus ; cum lectio legitur facto I
sile.ntio ceque audiatur a runclis, 4'c. Pronun-
cinvtur aulc?n lectiones in Chrisli eccle.tiisde scrip-
turis Sanctis. Cap. 53. Therefore the people
understood tliat which was sung or said in j
Latin -. tor without understanding there conld •
be 110 edifying. So that although prayer in j
Latin was allowable when men understood
Latin, yet when Latin is not understood, it is
not tolerable to pray in Latin, by the elder
church's judgment, and specially by the doc-
trine of the Scriptures. Wherefore they that
pray in a tongue unknown, can have no'com-

j fort of spirit, no true zeal or afTection of
I prayers, though they have never so great
, superstition, and blind devotion, when it is
not possible tor the heart to think, that which
the tongue soundeth.
I If the Holy Ghost did ever consecrate and
inspire holy prayers in any language, they
are profaned and abused by them that pro-
nounce them, and do not understand them, as
these ol the Corinthians, which were inspired
doubiless by the Holy Ghost, yet were pro-
fanely abused, when they were uttered of
pride and ambition, and not interpreted for
the chnrcii's edification. But there is agreat
reverence you say, in the church's tongue
dedicated in our Saviour's cross. But why
should there not ne as great reverence and
majesty in all languages, that were san tified
by the Holy G-host, to express the great
praises of God? Acts 2. As for the dedication
upon the cross, it is a Irivolous reason ground-
ed upon Pilate's authority, who set up that in-
scription in three most notorious languages.
And yet for the Hebrew tongue that is there
named, it is most like it was the Syrian
tongue, which in the New Testament is often
called the Hebrew tongue, because it was the
vulgar tongue of the .lews that were Hebrews,
Acts. 22, 2 and twice in the 19th of John v. 13.
17. And where you pretend the churches
obedience, to give force and value to such
prayers, it is vain. For the church hath no
power granted of Christ, but to edification, 2
Cor. 10, 8. Therefore she can require no obe-
dience, where no edification is not sought but
hindered. But yet you will not give over the
matter so: "for the children cried Hosanna
to our Saviour, and were allowed, though
they knew not what they said." Hovy dare
you affirm they knew not what they said ? for
first they .-pake in their own tongue. Second-
ly, they e.xpress plainly, that they did acknow-
ledge our Saviour Christ and his kingdom,
and praised God for the same, and prayed to
God in the highest to prosper the same. How
then are you not ashamed to say, they knew
not what "they said ? because they were child-
ren ? doth not our Saviour Christ acknow-
ledge that they were inspired of God ? what ?
like parrots to sound those words? or to ac-
knowledge in heart also that which they
spake with tongues? Moreover you say, it
is well near a thousand years since our peo-
ple could nothing else but pray barbarously,
did sinii Alleuia, and not praise ye the Lord.
That the Saxons sung Alleluia, it was when
they understood it to be, praise ye the Lord,
as we understand Amen, to be all one with so
be it. If I should stand in contention with you,
whether all the Saxons vvere ihen altogether
ignorant of the Latin tongue and void of Chris-
tianity, notwithstanding Gregory's authorit.v,
I might trouble you to answer all that I could
object, but I will not stand upon that point.
But lonn^ before that you say, the husband-
men sung the same at the plough in other
countries. Hieropi telleth you in what country,
namely in Palestine, about Bethlehem, where
it was in manner the vulgar tongue of the

I. CORINTHIANS.

2-ii)

countty. And Gregory telletli you, it was
brought from the chuicli of .lerusalern, first
by Hierom in the days of D.miasus, lih. 7.
epist. 63. That sursum cordu and the psahiis
were sung in Latin in the west church wiiere
they were understood, because the Latin
tongue was then vulgar to all the nations of
Italy, Spain, France, Africa, &-c. you need not
liave brought so many quotations : for we do
easily grant it, as also that Hierom's transla
tion was read in Africa, lor then the Latin
tongue was commonly spoken and understood
ill all those places as the service was in
Latin. Augustiij confesscth, that he learned
the Latin tongue from his infancy among the
llatterintfs and playing of his nurses, not
teaching him, but speakin<5 to him. Cuiis. lib.
c. 14. The vulgar people therefore spake
Latin in Africa, no marvel tlicn if they had
Latin service. And although some bishops
l.nd ministers of the church used solecisms,
and barbarisms, it was either of purpose, as
Augustin himself did, that the people might
understand him the better, who though they
spak'e Liiin, yet not so finely as Cicero, or
other learned Romans, but understood best
such barbarous terms and phrases, as they
were best acquainted withal, as witnesseth
Augustin in Fsal. 123. 12^. de Doct. CItmt.Ub.
2. cap. 13. Or it they used any solecisms or
false Latin of ignorance, so that they did not
understand some words which they pro-
nounced, and kept not right distinctions, Au-
gustin saiih. "they were to be reformed,
that the people may say, Amen, to tliat which
they understood plainly." Dt Cat. Rud. cap. 9.
Now for Kyrielieson and Chrisielieson,
which are Greek words signifying, Lord have
mercy upon us, Christ have mercy upon us,
Gregory acknowledgeth that he was the first
that brjught them into the Latin church, more
than six hundred years after Christ, to be said
by the clerks only, and not by the people.
Yet it is not to be thought but the people did
puRicienily understand the meaning of these
words, which was easily learned. " But
prayers were not made," you say, " to teach
or increase knowledge, but their special use
is to offer our hearts, desires, and wants to
God." Paul requireth in prayers, that they
should teach and instruct other.s, if they be
public, and ourselves at least if they be pri-
vate: for we can no more say Amen, to a
prayer pronounced by ourselves, ihan we can
to a prayer pronounced by atiother, if we un-
derstand it not. Neither is it the special use
ofp-ayers, to offer up our hearts, desires, and
wants to God, who knoweth them before we
pray, but to stir up otir.^elves in true faith and
obedience, to depend upon God's promises,
and to acknowledge his infinite benefits to-
wards us : whic;h cannot be bv any words of
pravcrthif is not understood of us. For as of-
fering our hearts, desires wants, &,c. the spiri! j
maksrh intercession for us with groanings
thit cannot be uttered. You add iiioreover,
"that the simple sort cannot understand all
psalms, nor the learned always in the vulgar i
tongue. What then ? there are psalms enough I

that they may nae as prayefs, and study to
understand the rest at more leisure : yet
again you press us. '^The SHiiple people
when they desire any thing of God specially,
are not bound to know, neither can they tell
to what petition of their pater noster, theirde-
mand pertaineth." Ai the least wise they are
bound to know, ihat all things meet for them to
demand, and God to grant are comprehended
in that form of pr.ayer, because Christ hath
taught them when they pray, to say : our
Father, &-c. And they can according to their
own want and meaning say. Lord grant this
or that, although they cannot always tell to
which petition their demand pertaineth : for
i t tjiay pertain to divers petitions. But where
you say, " they can tell no more what is,
thy kingdom come, than adveniat regnum
tuum." I think the simplest papist in Eng-
land, that hath any love of truth, will say you
speak untruly. For though they know not so
well as learned men, specially if they be not
any thing instructed wherein the kingdom of
God doth chiefly consist : yet common sense
leacheth them, that there is great glory, pow-
er, and majesty wished unto God by the very
word of kingdom : whereas they cari have no
true and certain conceit of the Latin words
which they do not understand. Whether the
request for their sick children pertain to
" thy will be done, or lead us not into tempta-
taiion:" you would make them very ignorant
that know not. Our people, God be thanked,
are taught, that all things pertaining to this
life, are contained in daily bread, with the
condition of God's will in all things, which
goeth before. But whereas you say : " there
is no more necessary for them to know, but
that this orison is appointed to us lo call
upon God in all our desires," you afiirm
boldly as your manneris, withoiit all proofOr
reason. For our Saviour Christ delivered
this form of prayer, to teach us what things
we should ask at God's hands, and what not.
How we should ask them in faith at our
heavenly Father's hands, what things chiefly,
namelv, such things as pertain to God's glory,
and wliat those be : such thintrs as be neces-
sary for ourselves, and what they be. These
and such things by Christ's in.«titution, that
tausht this form of priyer, are necessary to
be known, and not only to know, that this ori-
son is appointed us to call upon God in all our
desires. For we are not so bound lo this
form of prayer, that we must always use it,
and only, but we may use other forms by the
examples of the Apostles, but this is appointed
to bethepittern if all other forrns of prayers :
therefore there is more neces ityfor all men
to know that shall pray aright, or use this
principal form orprayerrightlv, "than that it is
appointed to us to call upon God in all o\ir de-
si res." Further, vou snv, " the translation of
such holy things ofien breedeth manifold dan-
gers and irreverence in the vulffar, as to
think God is author of sin, when they read,
lead us not into temptation, and seldom, any
edification at all." You may as truly say,
the teaching of these holy things by Christ, lo

230

1 COiilNTHIANS.

his unlearned disciples, might breed such
dangers and irreverence, as the translation of
them, and so you should blaspheme directly,
as you do now covertly- But neither the
teaching, nor the translation, breedeth any
such danger, but rather keepetli men from
such inconveniences : and breedeth properly
edification of God's children, though wicked
men both learned and unlearned, pervert all
that good is, to their condemnation. Where
you say, the people to their right edification
must as well know the sense as the words, I
agree with you: but first they must know the
words and after they must be taught the sense
and meaning, if any thing be obscure, or hard
to be understood in the words. Paul speak-
ing of the edification of men's minds, will
have both the words, and the sense to be
understood, but you by your will, would have
neither: for it is not possible to understand
the sense of words, before the words be un-
derstood. But to have the words understood
you have no care, nor think it necessary, how
should then the sense of those words be un-
derstood ? Children with us are first taught
to speak, and then learn to understand, be-
cause the words must needs be known before
the sense. And therefore the learning of the
scripture even from infancy, is commended
by Paul, though you woidd malignly cavil
and say, what? was Timothy, being a
child of five or six years old, edified or in-
creased in knowledge, by knowing the holy
scriptures? We confess therefore, that the
sense is necessary to be had, by teaching of
parents and pastors: but the understanding of
the words must be had before there can any
rneaning of them be taught, and both in cha-
rity, humility, and faith must be practised,
that men may learn to pray rightly.

Your conclusion therefore, is a most bea-
garly and shameless petition of the whole
matter in question. That it is thouirht by you,
which are the wisest and godliest, that
prayers private or public in Latin be most
expedient and nothing repugnant to Paul.
For that the wisest and eodliest in the primi-
tive church, yea of the later church for 800
or 900 years after Christ, were of a contrary
judgment, I have proved before sufficiently.
By the very words of Paul I have showed,
that public prayer expressly and principally,
and private prayer consequently, in a tongile
not understood, is repugnant to Paul. I have
also showed, that the Latin tongue is no more
holy than any other tongue, seeing God by
sending his Spirit in fiery louGfues, hath con-
secrated all tongues to speak the ffreat and
worthy praises of God. Acts 2. Therefore
for God's truth, and the edifying of his church,
it is the custom of God's church, to strive
even to the death. The saying of Augustin
doth nothing touch this case, seeing prayer
in an unknown tongue, was never practised
nor observed of the whole church through
the whole world.

Chapter 15.
1. The text is plain, which I marvel not, if

your blind eyes cannot see, thai Paul deli-
vered the doctrine of Christ's death and resur-
rection, according to the Scriptures, he deli-
vered no unwritten verities.

10. It hath been often answered, man's will
is free from constraint, but not from the thral-
dom unto sin. Therefore 1 may say with
Augustin, '-Why do men presume so much
of the possibility of nature ? it is wounded, it
s maimed, it is vexed, it is lost, it-hath need
of a true confession, and not of a false defence.
De nat. el srat. cap. 53. "Free will made
captive or tnrall availeth nothing but to sin,
to justice, except it be delivered and helped
by God, it availeth not. Cont. 2. ep. pel. lib.
3. cap. 8.

10. We acknowledge the concurrence of
man's will, free from constraint, but not free
to consent to God, before it be enlarged by
Christ. For our translation, beside the right
construction, according to the phrase, Hie- • -^
rom is a warraiit, who translateth it ; the
grace of God which is in me, lib. 2. ado.Jovi-
riianum, and in Hier. cap. 13. which also^ofc.
Maur. followeth in Hier. cop. 13. lib. 6. ^he
grace of God which is with me, lib. 2. advers.
Pelag. et Ep. ad Prinripium. The rest of •

your vain cavils, are already confuted. c

15. Our first Apostles were the Apostles of '
Christ and not of Gregory. But although
Gregory and Augustin, in all points did not
teach the true faith to the Saxons, yet seeing
they taught the true faith in all points neces-
sary to salvation, our country hath not beliaeved
in vain, nor all our forefathers are deajl in
their sins.

32 An impudent slander, we take not away «

fasting, nor derogate any thing from the' due _

estimation thereof, which Ambrose calleth l
merit. But that he acknowledgeth no merit, ^
or desert of our works, to stand before God's «

judgment, his words are plain. Exhort, ad.
virg. " Every one is justified by the Lord, *

not of worksi but of faith, for as the event of
destiny is not in our power, but such as
chance has brought, so the grace of our Lord
is given, not as of merit of hire, but as of his
will, whence have I so great merit, when
mercy is my crown." And in the same Epis-
tle ad Vercellenses, he saith, that unto God's
judgment, "Only faith shall accompany" you.
Justice also shall be your companion, if faith
go before you." These places are sufficient
to declare, that he speaketh of the fruits of
faith and repentance, not of the proper causes
of justification and salvation, when he saith,
" we wash away our sins by fasting," &.c.

41. As the stars difl^er in glory, not accord-
ing to their merits, but according to God's
gift in their creation : so the bodies of Saints
shall differ in glory, not according to their
merits, but according to God's free gift in the
resurrection.

44. Wf acknowledge the true body : nd
blood of Christ to be eaten and drun of the
worthy receiver after a spiritual manner. But
your heretical device of the presence of his
body carnally and corporally in the Sacra-
ment, destroyeth the truth and the substance

1. CORIiVTHIANS.

231

of his natural body, which though it he now
since his resurrection a apiriiuul body, yet it
retainetli all essential properties of a true body
and so shall our bodies alter the resurrection,
being inade contorniable to his glorious body,
Phil. 3, 21, not 10 be incircumscripiible, insen-
sible, without quantity and dimension, and ex-
tension ot place or in many places at once, as
you are enforced to affirm the body of Christ
to be. Thereioreag our bodies, being made spi-
ritual, shall notwithstanding be circumscripti-
ble, sensible, regaining quantity and dimension,
or spaces of place, and be in one only place at
once, so is the body of Christ now glorified.

CuAPTEa 16.
8. That the feast of Pentecost was not in-
stituted and kept by the apostles, as it was in
the latter time, is manifest by the dissension
that arose between Anicetus and Polycarp,
Victor and the east churches, about -the cele-

bration of Easter ; for Whitsuntide followeth
the account ot Easter. If the apostles had
kept and instituted those feasts, they would
have beenuniformlykept ot all, but there was
no certain order ot keeping these leasts, be-
fore the council of Carthage 4. c. 65. Nei-
ther do Ambrose nor Augustin say, that these
feasts W( re instituted by tlie aposiles, as they
were observed afterward. By this place it
can no more be proved, that Whitsuntide was
instituted and observed by the apostles, than
that the feast of unleavened bread was insti-
tuted and observed by them, of that which is
written, Acts. 20. 6, or the Jewish fast. Acts
27. 9. But the matter of festivities is not so
great, that we will strive one with another for
them, as Victor did with the bishops of the
east, and was countermanded by them, and
sharply rebuked by other bishops of the west,
for his contention about matters unnecessary.
Euseb. lib. 5. cop. 25. 26.

THE ANSWER TO THE ANNOTATIONS ON SECOND EPISTLE OF
PAUL TO THE CORINTHIANS.

Chapter 1. I

5. The communion between Christ and his |
members being rightly weighed, proveth not [
that any force ol merit or satisfaction is to be '
attributed to the works of holy men : it only
proveth that such works are accepted of God
for the righteousness of Christ, which is im-
puted to all his members, not that their works
merit justice or satisfy.

5. The cause and not the punishment mak-
eth martyrs of God, and therefore the Papists
suffering in England for horrible treason and
rebellion, or for their heresy, may be brought
into a fool's paradise, but never can have the
true comfort of spirit, that God's children 1
have, 'which sutler for the truth and for righ-
teousness.

11. The prayers of the faithful in this life
have testimony and warrant of the scripture,
and therefore ought of charity to be desired,
and granted. So have we not for invocation
of Saints, which is a sufficient reason why
we ought not to call upon them. And it is in-
jurious to Christ, to make any more media'ors
in heaven tiian Christ. For we have but one
Mediator, saith Paul, the man .lesus Christ,
when he speaketh expressly of prayers and
intercession, 1 Tim. 2. 5. Again, they stand
not with our confidence in Christ, seein!? we
cannot call upon ihem in whom we believe
not, Ro7n. 10. 11. And our faith ousht to be
only in God by Christ, 1 Pet. 1. 21. Bv prayer
to Saints in heaven, we should ascribe unto
them that which is proper to the Divinity, to
know our hearts, and to hear so many men's
prayers at once. Whether they prav for us,
because the scripture doth not teach us, we
cannot define ; we know that the mediation,
advocation, and intercession of Christ arc suf-
ticient for us.

11. The thanksgiving of many in the church
is acceptable to God, but hereof it followeth
not, that idolatrous processions, stations and
pilgrimage of the Papists be acceptable any
more, tlian the like solemnities ot Pagans and
Turks.

14. The travail of teachers and the obedi-
ence of their hearers give matter of re-
ward, according to God's merciful promise,
but not merit of work, or reward in respect
of merit.

18. They are not void o^the spirit of peace,
constancy, and verity, that retract some of
their writings, in which they perceive, that
they have declined from the truth. But see-
ing they confess themselves to be men that
may be deceived, they are indued with the
Spirit of humility, that retract their own wri-
tings, and submit them tq the truth. So did
Augustin write special hooks of retracta-
tions. But concerning the substance of doc-
trine necessary to salvation, God be praised,
the Protestants'continue constant without any
alteration or change. As for ceremonies and
forms of service, thev may he changed so of-
ten as the church shall see cause. Yet have
we made no great alteration these forty
years : and therefore our doctrine being al-
ways the same, agreeable to the scriptures,
the note of false apostles and heretics doth
bv no means agree to us, but rather to Pa-
pists; who as their doctrine is contrary to
the scriptures, so are they driven daily to in-
vent new shifts of descant to cover their
shame, as their nevv doctrine of merit of con-
dignity, of the first and second justificaiion,
of the shedding of Christ's blood in the sacri-
fice of the mass, and many other like fanta-
sies, unknown or unallowed of their teachers
the school-men, beside the old controversies

23e

II. CORIInTHUIvS.

of the school-men themselves, and of the di-
vines and canoiiifts, un.ong which, that )a-
mous quesiion is noi yet decided: whether
the council be above ihe pope, or the pope
above the council .' And whether of them can-
not err, to omit your new porioises, primers,
calenders, and alteration ot the whole course
ot the year, whereby it is manifest, that in

came from the Novatians, that they should
be ordahied again, and so conimue in the
clergy, CaM. 8. Likewise of them that were
clerks among the Faulianisis ai.d Cata}.hy-
ges, if ihey were found blameless and irre-
provable, that they should be ordained again
by a Bishop of the Catholic church, Cunt. li).
As for confirmation by imposition of hands,

changes and alterations you go far beyond us. ! Aiigiistin doubleth not, but it might be rtittr
'Z'i. The apostle spealieth manifestly of the j ated, because it was no sacrament, but prajer

spiritual and inv\aid seal of God"s Spirit, ^. , - .

whereof baptism is an outward seal in our

booies, and giveth not grace of the work

wrought: for then the baptism of Heretics

out of the church should give the grace of

regeneration, before the baptized come into

the church, which is a foul absurdity. Aii^.

tp. 50. And although the baptism of Christ

Js not to be repeated, being given in the

church, or out of the church, vet having no

viiiue but in tiie church; yet the popish fan-
tasy of the indelible character, hath no ground

in ihe scripture. And it were a monstrous

absurdity, to hold that he that hath utterly,

maliciously, and advisedly renounced Chris-
tianity, blasphemed Christ, and circumcised
himself to be a .lew, or Mahometist, should
siill retain this character of bapti.'-in, as a
cognizance of his Christendom. Indeed there
is a difference of him from one that was ne-
ver baptized, for his case is more damnable
and irrecoverable, Hch. 6. And in that he
was once consecrated to God, and hath not
ignorantly nor of infirmity, but wilfully and
maliciously rejected his profession, he hath
no interest in the right of the church, neither
can he be renewed by repentance.
Hierom, in 4 ad Ephe/t. doth not refer the

over a man. Be laptum. cont. Duiuiist. lih.
3. cap. 16. Neither hereof doth follow, nor of
any thing that he saiih, the indelible charac-
ter whicli a man cannot lose by any a^os'acy
and wilful renouncing of Chn'siisn religion.
for confirmation, you quote the Council of
Tarracon, which is of good antiquity, yet not
most ancient, lor it was holden about five
hundred years alter Christ, and yet there is
no such matter in the acts of that Council.
Gratian indeed citeih such a decree, \\l;ith
is not there to be found, therefore it is either
forged, or else taken out of some other Coun-
cil of Tarracon of later time. And iher^ore
as your conceit of indelible character hath
no iota in the scriptures to maintain it, so
hath it no testimony of the ancient fathers and
Councils to avow it.

'24. This is nothing else but a lewd and sense-
less slander of Calvin and us, that we despise
lordship,, because we will not be subject to
the tyrai^ny of Antichrist, that would be lord
of our faith, and arrogaieth umo hiniseif au-
thority to make new articles of laiih, which
have no ground or warrant in the word of
God. But Calvin did willingly acknowledge
all authority of the ministers of the churtli,
which the scripture doth allow unto them,
nd both practised and submitted himself to

seal oi the Spirit to baptism. In the short

comment thai goeth under his name, he saith: j the discipline of the church, and the lawful
"You have received the seal of the Holy governors thereof, although he would not
Ghost, in the day of your baptism you began yield unto the tyrannical yoke of the Pope,
to have a new seal," but that this seal is in- who is neither sovereign of the church nor
delible, he saith not. Ambrose proveth that any true member of the same. Yea, Calvin
we are sealed not only in body by the water, I and we submit ourselves not only to the au-
but also in heart by the Holy Ghost, but that ' thoriiy of the church, but also of the civil ma-
the seal of baptism by water is indelible, he gistrates to be punished, if we shall be found
saith not, nor any thing to that effect. Cyril to teach or do any thing contrary to the doc-
hath words sounding to the contrary: "If trine of faith, received and approved by the
thou dost counterfeit, nevertheless, men do church ; whereas the Popish clergy, in causes
baptize thee, but the Spirit doth not baptize I of relieion, will not be subject to the temporal
thee. But if thou contest of faith, men truly j governor's judgment and correction,
do minister that which may be seen, and

withal the Holy Ghost doth work great things Chapter 25.

invisible. Thou shalt receive armour, terri- . 6. This Corinthian was excommnnicafed
ble to the devils, which armour if thou shait untilhisrepentanceshouldappear,which,when
not cast away, thou shalt have a seal upon ' it was sufficiently declared to the satisfaction
thy soul, nnto'which the devil will not come." of the church, the Apostle taketh order for
Dionvae hath nothing to the purpose. Thus ' his absolution and restitution, reversing the
you delude your reader commonly with blind band of excommunication w herein he stood
quotations. bound. And this indeed is a plain example

Augustin indeed doth rightly convince the ! of the power of the Apostles, and of the
Ponatists, that the sacrament of baptism ' church, in binding and loosing, retainirig and
ought not to be reiterated, because it is the remitting of sin, w hich is punishing and par-
wal or character of regeneration, which doning, according to the discipline of the
l»«ing once given, by God's ordinance is not ! church. We acknowledge also, that in such
to be repeated : the like he saith of Ordina- open and notorious sins, whereby the church
tion. But the general Council of Nice de- j is offerided, inward repentance is not suffi-
weed contrary to liis opinion, of them that cient for reconcilement, but after sharp dis

11. CORINTHIANS.

233

eipline, the penitent must in outward beha- •
viour of sorrow and iiunible conlession, niulic
some piece of saiistactioii to the church, i
For bodily punishment or pecuniary mulct, |
whereby you set the discipline ot the church |
to sale, It may be laid on by the discretion of
the Christian magistrate, but it is not proper
to the discipline of ilie church, neither can it |
be slathered by the word firin^m, which signi- j
ftetti rebuke, reprehension, chiding, &.C., as i
the text is plain. . j

Thirdly, we acknowledge that the govern- 1
ors of ihe clmrch are to measure the time of
correction as it may be most agreeable to the
parly's good, and the church's edificaiion.
But your last collection of the whole handling
of this offender's case is an impudent and ma-
licious slander of tlie Protestants, that all ec-
clesiastical discipline is supertiuous, because
Christ hath saiistied enough for all. We af-
firm i:ideed, that no punishment laid upon
any man's per.soii, either by himself, or by the
church, is any satisiaction to the justice of
God for his sins, because Christ only hath and
was able to make such satisfaction : yet
temporal punishment for chastisement, ec-
clesi;istical discipline, for satisfaction of the
church, and amendment of open otienders,
are necessary by the ordinance of God's
word, and in our church are practised by us.

The doctrine of the Prophets, .John Bap-
tist, Christ, and the Apostles, of repentance to
be showed by every man in his own person,
we acknowledge : but not to satisfy the jus-
tice of God, which w-as performed only by
Jesus Christ, who in his own person hatii
purged us from our sins, and is set down at
the right hand of magnificence in the highest,
Heb. 1. 3, and from thence shall come to judge
all them, that under hypocritical colour, go j
about to derogate from the glory of his per- j
feet redempiion. j

Th It which the ancient fathers and coun-
cils do speak and prescribe of timesof repent-
ance, and enjoining of penance, pertaineth to
the discipline of the church, which we ac-
knowledge And the word s:itisfactionwhicii
they use, signifieth the performance of ihe
same to the satisfaction of the church, and
not to the justice of God, as though all pun- !
ishment due tor our sins were not satisfied
by Christ, who was smitten for our sins,
and wounded for our transgressions, and by
whose stripes we are healed. la. 53. 1
Peter 2. 24.

9. The Apostle challongeth their obedience
in all things that were agreeable to the com-
mandments of God, and not absolutely in any
thing that he should command of his own
will. For if I myself, saith he, preach ano-
ther Gospel, let me be accursed. Gal. 1.

10. Theodoret's words be these: "Saying
more abundant sorrow, he showeth that his
repentance was great, yet he calleth the re-
mission grace, showing that his sin was
grea' er than his repentance."

10. All men may worthily marvel at the
high pride of Antichrist, that presumelh by
his bulls to give pardons of so many thou-
30

sand years, or else plenarily for all sins a
pcena el culpa both from the pain and tlie fault,
which is not so ancient as Gregory's time
by many hundred years, l-'or the first in-
stitutor of Jubilee pardons was Boniface
the Eighth, Anno 1300. And not long after,
the CouniJii of Vienna found many abuses
in pardoners, and made orders for ihem
which took little place, because their occu-
pation was so greatly for the Pope's profit.
But because you go about to establish them
by authority of scripture ; first it is manifest
that the authority of binding and loosing, re-
mitting and retaining of sins, pertainetti ge-
nerally to all the Apostles alike, and lo every
pastor in his cure : and therefore Allen him-
self confesseth, that the Pope hath no more
power to remit sins than every siiiii)le priest.
" Yea we attribute a great deal more power,"
saith he, " to any simple and base priest in
this case, and by the force of the sacrament
of penance, than we do to the highest Pope
or patriarch in the wmld out of the sacra-
ment," in his book of pardons, cap. 2. Se-
condlv, concerning the power of binding and
loosing in discipline, we acknowledge that
the church hath power to release or remit
and pardon such e.\ercise of humiliation and
penance, as is appointed by the same, for
trial of the repentance of notorious offenders.
So did Cyprian and the churches of Africa
wiih him, when they saw it most convenient
for the edifying of the church, and conHrming
of the parties to endure persecuiion that was
at hand. But this maketh nothincr for the
Pope's pardons that are bought and sold for
money, beside his usurpation of pardoning
not only the penalties, but also the sins.
But where you say Paul might longer have
kept this ofTender in temporal punishment,
when his repentance was sufficiently proved
and declared, you speak beside the book.
As also, when you say, he was justly holden
under correction for some satisfaction of his
fault passed during the Apostle's pleasure,
you would ascribe unto him a tyrannical
power, from which he was most free, to hold
men in punishment during his pleasure. But
he acknowledgeth that hi.» power vvas to
edify, and not to destroy, and therefore fear-
ing "lest he should be prevented by Satan, to
the destruction of him whom he desired to
save, he showpth that it is high lime to re-
concile the offender, and saith this rebuke
was sufficient that wjs given of many, there-
fore the church ought to be satisfied there-
with. Wherefore here is not properly any
pardon of longer time appointed, but release
and loosing of the censure and bond ot ex-
communication. Yet you will say that the
Apostle for his pleasure, notwiih.stnnding any
doubt of Satan's prevention, notwithstanding
ihis rebuke was sufficient, might still have
kept him in temporal affliction, which were
as great tyranny as any could be. As for
satisfaction to God's justice for his fault
past, ihe scripture knoweth no such ; neither
doth Theodoret once mention any such mat-
ter, but rather the contrary, ob appeareth by

334

II. CORINTHIANS.

his words upon the si.\th verse, which I
have set clown, ver. 10. He showeth that his
repentance, ihouyh it were great, was no sa-
•isfaction to GoU, seeing his reconciliation
whicli was in the name of God is called grace,
wliich must be tree and without all respect
of merit or satisfaction. Therefofe a Chris-
tian indulgence and pardon isnot a remission
and pardon of temporal punishment due to
the justice of God lor sins by God forgiven :
out either a declaration and assurance of
God's remission of sins, most freely for
Chrisi's sake, to all them that are truly pe-
nitent, or else a release of the censure of the
church to them that have showed tokens of
repentance and sorrow for their sins, sufK-
cient for the satisfaction of the churcli, that
by the evil example was offended. As fdr
sickness and other temporal scourges, where-
with God chastiseth his children lor their re-
formation, and not for satisfying of his jus-
tice, all the Pope's pardons that ever were,
are not able to release one fit of an ague,
much less any thing due to God's justice not
satisfied by Christ. Where you say Christ
forgave the adulteress, not only her sins, but
also temporal punishment due for the same :
first it is unfitly gathered that he forgave
the punishment due by the law for adultery,
because he did not condemn her, being not
appointed to execute such civil and temporal
punishment. He forgive the thief upon the j
cross, but he did not deliver him from execu- ,
tion. Secondly, it is fondly collected of that |
exiraordinary example, what the servants of j
Christ must do, or may do at their pleasure, '
having a rule whom to cast out, and whom 1
to receive, whose sins to bind, and whose to |
loose. I

10. That remissions were granted in the!
Primitive Church sometimes, at the request of j
the confessors and martyrs, is true ; yet so, '
that they were admonished also, not to be
too pitifiil in making such requests, whereby
the rigour of the discipline without just cause
might be weakened, as appeareth by Cyprian,
Ep. 11, where he writeth to the martyrs and
confessors for the same purpose. But where
you say those remissi jns and indulgenc s
were granted " by communicating the satis-
factory w.orks of one to another," citing the
epistles of Cyprian, it is an impudent forgery,
as many others you CDirnnit, for there is no ;
such thing in these epistles. And where vou i
say, they " cave their letters to that end to !
Bishops in the behalf of divers their Christian ,
brethren :" the truth is, tliey gave their letters I
of request for the restitution of such as had 1
iailen, but not to communicate the satisfac- I
torv works of one to an )ther. I

Cyprian writintr to the martyrs about their \
letters, saiih, " VVhereas you directed your
letters unto me, in which you required that
your desires might be examined, and that
peace might be given to certain that had fallen,
when after the persecution should be ended,
we should begin to be gathered together with ,
the clergy, they, contrary to the law of the
Gospel, and also contrary to your honourable 1

petition before repentance performed, before
confession made of a most grievous and ex-
treme offence, before the hand was laitl i n by
the Bishop and clergy unto repentance, were
bold to offer peace to them that were fallen,
and to give them the PJucharist, that is, to
profane the holy body of our Lord." Epist
11. You see plainly their letters were of
petition and desire, and not ol communicating
their satisfactory works. Or if you will needs
say, without warrant, they were of commu-
nicating satisfactory works, you cannot be
ignorant what Cyprian writeth in these let-
ters in Episi. 15, which you cite, " that with-
out discretion and examination of every per-
son, thousands of letters were daily given
contrary to the law of the Gospel," by the,
martyrs and confessors, which were corrupt-
ed and drawn to give them by the ambitious
and importunate intreaty of such as had pol-
luted themselves with wicked sacrifices.
That such communication of saiisfaciory
works, is agreeable to the intercourse of
Christ's members, and the justice of God,
you cite 2 Corinth 8, where the Apostle
speaketh of the mutual communication of
God's graces and gifts, not of saiislactory
works, as we shall declare more at large
when we come to that text, and your note
upon it. But where the Apostle confesseth
the want of such passions as Christ had to
suft'er in his members, he is far from that
blasphemy that Christ should want the satis-
factory works of his servants to supply the
want of his passion. And therefore you can
never in any lawful form or argument infer
either that any works of men are satisfaciory
to God's justice, or that they are communi-
cable or applicable to others, or that the Pope
or any other hath the dispensing or applica-
tion of them. Make your syllogisms when
you dare, you blasphemous heretfcs, and the
world shall see how assuredly you infer these
things.

10. It is well you confess that Christ hath
more vicars on earth than Peter and his suc-
cessors. But as for our translation, the cir-
cumstance of the text doth rather require that
the Apostle did pardon, not of any private-
corrupt affection, but sincerely in the sight of
Christ: yet do we neither condemn your
translation, or mislike the sense; that the
Ministers in the person of Christ do bind
and loose, remit and retain sins. But that our
translation is not heretical, the ancient Fa-
thers do testify which approve it. Theodoret
expounding these words, saith, "I do this,"
saiih he, "Christ beholding and ratifying that
which is done." Chrysostom saith in 2 Co-
rinth. Horn. 3. " What is in the face of
Christ? either after God, or unto the glory
of Christ." Oecumenius upon this place saith,
"Doing this according to Christ, and doing
this as it were in the si^ht of Christ, or unto
the glory of Christ, that his name and person
may be glorified, seeing the benignity of his
disciples is the glory of Christ." These
fathers of the Greek Church were as like to
understand the Greek phrase as any other.

11. CORINTHIANS.

235

at leastwise they discharge us of heretical
tran-lation. That Pope's pardons release not
only temporal punishment, you shall be con-
victed by the Pope's pardons themselves.
Pope Boniface tiie Eighth, in his grand and
first .lubilee pardon that ever was granted, doth
grant, '" Not only lull and large [)ardon, but a
most lull pardon ol all tneir sins." And many
other parilo .s do testily that the Pope doth
grant pardon not only ot niany thousand years
and lents ot penance, but also remission of
the seventh part, or the third part of all their
sins, yea the full remission of all their sins:
as is to be seen in a printed pardon "ranted
by Pope Leo the Tenth, Anno. 1513, to the hos-
pital of S/nritn:^ in mixia almce urbia: In whose
name he presumeth those things it is not ma-
terial, but who gave him the authority ? As
for the power to remit all sins granted to
every priest, by Allen's confession, it pertain-
eth nothinor to the pope's pardons.

11. By the circumstance of the text it is
manifest, that the earnest and hearty repent-
: nee of the party bound, being sufficiently
known, is the cause that should move the
Church to release the bond of excommutiica-
tion. Council of Nice, Can. 11. That chiefly
their minds and fruits of repentance must be
observed, and they that show their repentance,
not only in words, but also in truth, the bishop
is appointed to deal more gently with them,
than that they shoidd tarry the time of trial
enjoined them. So by the second Can. of the
Ancyran council, the bishop being privy to
the labour, humility, and mildness of such
deacons as had fallen in persecution, may
reinit somewliat of the severity of the dis-
cipline toward them. In the first cmnn it is
said : " That the bishop must have his liberty,
that considering the conversation of every one
of them that had eaten in the idol's temples,
he appoint unto them a form and rule of con-
versation, that is, that he deal more gently,
appointina; to some according to the manner
of their life, a shorter time of repentance, to
others a longer, as shall be necessary for their
correction : and let their former conversation,
and their latter of all these to be considered,
ai d let the gentleness of the priest moderate
itself about them." By these canons it appear-
eth, that the hearty repentance and speedy
reformation of the offenders is the only can«e
that should move thetn to deal more gently,
and to grant remission.

Therefore the practice of the popish church
is prenosterous, and contrary to the ancient
discipline of the church, which confessing the
sins of this time to be far yreater, with the
fall of devotion, and fmthsomeness that men
commonly have to do great penance, is so
free of her pardons in this lime to all that
will pav for them, and sometime offereth
them when no man will desire them, nor Tiav
for them. VVhnreas the genenl coimcil of
Nice decreed, "that they which made no
great account of their sin, and thought it suf-
ficient tor them that fhcvamo into the church,
should in anywise fulfil the tiines appointed, I
and not be received except it were at their I

death." Can. 11 and 12. It is not therefore
the wisdom ol the popish church, but the co-
vetousiiess ot the pope, that in latter days
iiave granted such monstrous pardons tor
thousands and hundred thousands of years,
and lents, beside full remission of all sins.
Whose insatiable simony, seeing the popish
church approveth, she showeth herself to be
rather a bawd unto sin than a favourable mo-
ther, who, if she spare the rod, by Solotnon's
judgment, hateth her children. But all this
gloss is nothing else but a shameless shilt to
colour the pride, covetousness, and tyranny
of Antichrist, who if he were a bishop, as he
is a hiUsheep, should not arrogate more au-
thority in pardoning than his fellow bishops.
But he limiting thein to their forty days par-
dons, is lavish himself of his ten thousands of
years, by what scripture? by what example
of the primitive church doth he either restrain
theip, or grant such liberty to himself? see-
ing it was said to all apostles of the discipline
of the church, whatsoever you shall bind or
loose, shall be bound and loosed in heaven.
Mdit. 18. As for our allowing of ancient ri-
gour, or present lenity, it is according to the
scripture, and the practice of the primitive
church whatsoever you falsely avow to the
contrary, for that moderation inust be ob-
served, that neither men by too much remis-
sion be emboldened to sin, nor by over much
severity be swallowed up of sorrow, and so
become a prey for the devil.

17. That you slander us withal, is mo t
true of yourselves, in the confutation of these
your slanderous and Heretical notes, I have
showed abundantly. That we follow, beside
the evident words of the text, the interpreta-
tion of the ancient writers in all places al-
most of difference betwixt us, it is a good ar-
gument that we do interpret the scriptures by
the same spirit by which they were written.
When you do iiothing else but chop and
change, to deceive the ignorant with your
vain glosses and hereiicarannotations, clean
contrary both to the words and meaning of
the holy scriptures.

Chapter 3.
3. The Corinthians were Christ's testimo-
nial letter of Paul's sinceriiy and travail, in
tneir convei;sion unto the laith, which was
the word of God's spirit, by his ministry.
But may we therefore conclude, that tlie wri-
tings of the AposMcs, are not the special and
nrnper bonk of Christ's truth and gospel ? O
horrible blasphemy! Verly the doctrine of
truth, and the Gospel of Christ, is truly and
pf^rfectly contained in them. And although
the sa-ne doctrine be not effectual to salva-
tion, neither as it is read, nor as it is preach-
ed, but when it is believed, yet the truth
'hereof, is preserved in all aees of the church,
in the certain c mon of the holy scriptures,
and not in the slippery memorvof men only.
Nii'her are you ever able to prove, that
Paul did write any thing in any man's heart,
whicii is not written in the holy scriptures.
And though divers of the apostles did write

83i II. CORINTHIANS.

no books at all, yet they preached noihmg, ] thians, 1 Corl. Therefore Luke saith,that
but thai which was and is coiuained in the at the preaching of the Apostles so many be-
ecriptures of the Old and New Testiiment. hevcd as were before ordained unto life,
"i-'or that wliich they then preached," sailh A^-is 13. 48.

I m. rus ';.iierward, by the will oi God, ihcy 14. No marvel, though the Papists can see
delivered to us ill die scriptures', which should 1 neither Christ nor his church in the scrip-
be the foundation and pilliir of our faith, llh.'d. j tures, because they seek neither of both in
cap. 1. Therefore he meaneih not hy the the scriptures, but as the Dunatists did in
other saying, cap. 4, that either li.e scriixures their own presumptions, and slander the scrip-

ures of insufficiency and iniperfectness,
the Valeniinians did, saying, they cannot be
understood of them that know not their tradi-
tion. Lib. 3. cap. 2.

Chapter 4.
2. Whether you or w^e adulterate the Scrip-
tures by new expositions, let it be tried by
these your notes and my confutations, in
which I have showed that our e.xposiiions are
taken out of the ancient Fathers, and yours
hath no doctrine written in intn's hearts by j lor the most part, are contrary to them.
Cod's Spirit, but that whicli is written in the I 17. You are not able to bring one of the
scriptures by God's Spirit, by which all that i ancient lathers interpreting this place, which
men believe must be examined and tried, i gathereth of it, that the persecutions of the
whether it be the doctrine of the Spirit of | godly are meritorious. Neither doth Augus-
God or no. So did tlie Berffians daily ex- j tin say diat iribulationisthe meritoriouscause
amine the doctrine of the Ap*)stles by the of eternal lite or rest, when he saith that it is
scriptures, wh.ich ihey could not have done, saleable, or to be bought thereby, but clean
if the Apostles had tautrht any doctrine, i contrary, as wlien God by the Prophet calleth

are needles-s or that the church had any tradi-
tion, beside the scriptures. For although
some believed, that knew never a letter of
the book, yet they were instructed by them
that learned the truth out of the scripiitres :
and ahhough the creed whereof Hieroin
speaketh, be not written in that form of words,
yet tlie doctrine of the whole, and of every
article, is most clearly con:ained and expi;ess-
ed in the holy scriptures and wrirings of the
Apostles. Therefore the chunli oi Christ

any
which was not contained in the scriptures.
Ads 17. 11.

5. This maketh against the Papists, which
defend their preparations, without the grace
of God. But asninst us, it tnaketh no whit,
who leferall to God, as the Apostle doth, and
take away all freedom of man's will unto
pood, until it ho enlarged by the Spirit of God.
Yet do we acknowledge man's will to be free
from compidsion, and his cogitations to be his
own, but all goodness in them 'o be of God's
mere gift and grace, Jam 1. 17. Chrysosiom
upon this text saith : " 1 speak not this as
bavins confidence, that to think any good, it

is partly ours, and partly God's, but I do at- i labour is worthy of eternal rest? if thou wilt
tribute and ascribe the" whole to him." /n I compare the truth and judge the truth, eter-
2 Cor. Hum. 6. I nal rest is rishtlv bought wiih eternal labour

6. AithnuHli it be true, that the scripture of | Thisis true,but be not afraid, God is inerciful.
the New Testament and the preaching also, ] Behold, how great a price we give, as it were
to the reprobate is the savour of death, yet i one grain, or one shale, to receive eternal
the Apostle meaneth not by the letter, the I treasures. A grain or shale of labour, to in-
scripture., either of the old or New Testa-
ment, but the Law or commandment written,
without power to keep it : and bv the spirit,
the grace of God's Spirit, exhibited in the
New Tes'ament, efTeciual to all, that believe
the doctrine of the gospel.

9. That the sacraments of the New
Testament, of the work wrousht do give the
spirit of life and charity, it cannot be conclud-
ed out of the text, more than that preacldng
of the eospel doth give srace or the spirit of
life, of the w^ork wTought. But the Spirit of
God, by the ministry of prcachins and the
sacraments, doth most freelv give life and
grace in God's elect, and iti none other. For
if this pre-eminence were in the sacraments.

men to buy without money, ha. 55.1. "Thou
hearest," saith Ausiistin, "that thou hast la-
bour here, but hearken what kind of rest he
piomiseth : canst thou conceive it ? If thou
couldst conceive it in thy mind, thou shouldst
see, that thou labourest nothinc unto coinpen-
sation, or to the value ol that which is given
thee. Hear him which in part did see it, in
part which said, I know now in part, what
saith the Apostle? The present temporal
lightness of our tribulation," &c. Again,
when he talkeih of the sale you speak of:
that you m-iy know he speaketh not of
the merit of condignity, he saith. " What

credible rest, as it is said : it worketh an in-
credible and exceeding great weight of eter-
nal glory." Therefore this working is not of
the merit of the labour, but of the infinite
mercy of him, that giyeth eternal life, to all
them whom he justifieth freely by faith.
Therefore Angustin saith also in the same
treatise of the persecutions of the just. " Let
the just tolerate the unjust, let the temporal
hiboiir of the just tolerate the temporal im-
nunii v of the unjust, b::t yet the just man liveth
by faith. For there is none other justice of a
man in this life, but to live by fai;h which
worketh by love : for if he live by faith, let
him believe al.so, that he .shall have rest after
his labour, and they shall have eternal tor-

Et opere (iperiitn, Paul neglected a great part j ments after their present joy." What faces
of this pro-eminence, whereof he glorieih, in have these men to say, that Augustin maketh
that he burnized so few among the Corin- 1 these tribulations the meritorious cause of

tl. CORINTIANS.

237

elemal life? when he acknowled^eth none i
other justice of a man in this life, out to live ]
by faitli : whereas it tribulaiioiis so suilcred,
sliould be the meritorious cause of eternal
lile, that shuuld be the justice of n man in
this life; but they are not, but f.iih only, which
worketh by love, as Aui^ustin judcreth. That
which you ciie out ol Sap. Wth (7i(//^ thoui^h it
be no Citnonic;'.! ScriiJiure, yet ii is taioely
translated. For whether it be God or wis-
dom that hath rendered to jnst men the re-
ward of their labours, meaumg the deliver-
ance of the children of Israel out of Egypt,
he rewarded the labours of his children as ot
mercy, not of hirelings, as of merit.

Chapti5R 5.
10. Angustin holding that error without
authority ol scripture, that prayers were pro-
fitable to the dead, is driven to invent a dis-
tinction, how they may seem to stand with
this te.xt, and not be contrary to the scrip-
tures. But you lal.^ily his words in trans-
lating this text : for he saith not, " that every
one may receive according to his deserts in
the body," but ul re/erut unusijui!>qiie secundum
ta qua: per corpus ges:<ll, that every nian may
receive according to those things which he
hath done in his body. But even as Augus-
tin in the place by ynu quoted, depradest. sand,
cap. 10. where he speakeih nothing of prayers
for the dead, urgeih the words of this text
against ihe Pelagians, which said, thai infants
were justified not by mere grace, but by
works, which God foreseeth that they should
have done, if they had lived longer. "The
apostle saiih which he hath done, he addeth
not which he would h:ive done:" so we may
urge the word'-) of the text against prayers,
alms, or any o:her works done for the dead.
The a'lostle saith, every man shall receive
according as he himself hath done : he add-
.eth not, as other men shall do for him But
Dionyse, Ilvr. Eccl. cap. 7, pruveih by this
text, "that no prayers for the dead are availa-
ble, but such as are made by the minister of
the church in faith, and do rather declare
what God hath done accordinii to his pro-
mises, than dt'sire any thing which he hath
not done already : as in the sentence of ex-
coinrnnnication and absolution, where the
minister is but an interpreter of God's judg-
ment. " Therefore the bishop," saith he,
"asketh those thinjs whirh God hath pro-
mised, and which are acceptable to him, and
which diiubtless are to be i^ranted, wherein
he both dechireth tn God tlie eood disposition
of his hiind, resenih'ing the goodness of God,
who loveth them that :ire good, and to them
that are present, declareih as an interpreter,
the gifts which shill be unto the holy, -o
also the bishops have atiihority of sepa'a'ion,
as interpreters oTGnfi's judgments, not that
the ino=Jt wi<e Godhead, that I mav use a
gentle term, doth follow as a minister th' ir
unreasonable aff'eciions, but that they do se-
parate those which ncrordinL' to their wor-
thiness are judged already of God, by that
.flpirit which is the author of the mysteries,

moving them as interpreters." This was his
judgment ot prayers lor the dead in that time,
w tien ihe error was not yet coi hriiied. 'Ihe
efil'Ct of thein is nho so set lorih by Augus-
tin, that they which should seem to have
most need of them, have least help by them:
that they avail no luriher, than a man's good
works deserved while he lived: secondly,
ihey avail, saith he, either that there inay be
full release, or that their damnation may be
more tolerable. But whether there be any
purgatory pains atier this lile, Augustin saith
It may be doubted, and either be lound, or be
still hidden. Ue ocio ijtutst. dulc. quest. 1. But
in his latter days, writing against the Pela-
i;i;ii)s, he utterly denieih any "third place to be
found in the scripture, Cotil. Pel. Hypog.lib. 5.
So he writeih de verb. Aposl. scr. 14. "'i'his
he calleth the kingdom, this damnaiion with
the devil : there is no middle place left, where
you may set infants. .Iiidgment shall be of
the quick and the dead, some shall he at the
rioht hand, some at the left hand, I know lioiie
other. Thou that bringest in the middle place,
get ihee from the midst, lei not him oflend
ttiee which seeketh the rieht hand, and ad-
monisheth thee to depart from the midst, but
go not to the left hand. If therefore there
shall be the right hand and the left hand, and
we know no middle place i;i the gospel, be-
hold in the right hand is the kingdom of hea-
ven." That which he speakeih against the
middle place invented by the Pelagians for
infants, may as truly be said of Purgatory in-
vented for them, to whom prayers should be
profitable. In the scriptures we find no third
place: in the gospel we know no middle
place, but heaven and hell. Seeing therefore
neither the place nor the prayers have any
ground in the scriptures, man's authority is
insufficient to persuade so great a matter.

10. Heaven is the reward of good works,
not due by ihe merit of them, but by the grace
and mercy ol God, who haih promised to give
it freely to them that believe in him by Christ,
and bring Ibrih the fruits of a lively faiih. It
is the free eift of God in Christ .lesus, saith
Paul, Rom. 6. 23. You are saved by grace
through faith, and that not of yourselves, it is
the gittof God, not of works, lest anv man
should boast, Eplw. 2. 8, 0. But heiriathe
siipend of ill works-, deserved by the merit of
sin. That fai'h void of work-s is sufficient
to procure salvation, none of us afFirmeth.
But that only lack of faith is sufficient to
damnaiion, the scripture is plain, because it
is not possible to please God without faith,
Heh. 11. And where faiih lacketh, there can
be no iiood works : for whatsoever is not of
faith is^sin. Therefore though wicked men
bvill deeds, deserve damnatio'i, yet ;he apos-
tles saith not here, nor any wViere else, that
men by good deeds merit salvation, but the
contrarv, howsoever the enemies of God's
grace, of faith and of oood works, renewing
the old heresy of the Pelagians teach other-
wise. For what could Pelagius speak more
blasphemously against the grace of God, than
1 to say: "Heaven is as well the reward o<

238

II. CORINTHIANS.

good works, as hell is the stipend of ill
works."

18. The apostles and their successors have
no word of reconcilenienicomiiiitted to them
by miiiistering the sacrifice, but that is proper
to Christ, whose sacrificing priesthood pass-
cth not ironi himseil to any other by succes-
sion. Heh. 7. 24. He hath ol^iered himse
once for ever, and found by that one oblation
eternal redeinpiion, Heh. 9. \2, and 10. 14
Therefore in otl'erinu the sacrifice propitia
tory, he hath no vicars, but performed all
himsrif.

21. This text itivincibly proveth, that we
are not justified in God's sight by justice in-
herent in us, but by the justice of Citrist, im-
puted to us through faith. And that is the
justice whereof Augustin speakeih, where-
with men arc just, whom God by his grace
doih justify through faith: and therefore he
saiih expressly in the same chapter, "The
apostle saith, that this ministration of justice
is not of our merits, but of the mercy of^God."
He saith upon the Psalm which the same
apostle citeih for testification of his grace.
"Blessed is he to wiiom the Lord imputeth
not sin, neither is there guile in his heart.
This is the confession of humble Saints,
which boast not themselves to be that they
are not. When the apostle commending the
same grace more abundantly in our Lord .Te-
sus Christ, comeih to the same clothing of
the justice of faith, wherewith being clothed,
we shall not be found naked, &c. see what
he addeih, ' He which hath made us,' saith he,
'unto the same end is God, which hath given
us the pledge of his Spirit, and after a few
words he inferred, that we might be the jus-
tice of God ill him.' This is that justice of
God, not wheieby he is just, but wherebv we
are made just by him." And ep. 120, Hono-
ra^o, he expoundeth these words, "That we
might be made the justice of God in him, that
is, in his bodv, which is his church whereof
he is head. We are the justice of God, which
they not knowing, and willing to set up their
own, that is as it were glorying of their own
works, are not subject to the justice of God.
To this justice of God pride is contrary,
whereby men have trust, as in their own
works : -therefore it followeth there, let not
the foot of pride come upon me. This is the
justice of God, whereby they are just by his
faith, which live now of faith." Airain, T)e
verbis Apnstoli, Ser. 6, exiiounding this text, he
saith: "See these two things, that is, the jus-
tice of God, not our justice, in him, not in us.' '
Therefore Calvin's collection of the manifest
words of the text, that a man is just ip God's
sight, by imputation of the justice of Christ,
as Christ was sin, by imputation of our sin,
doth plainly agree with Aususiin's doctrine.
Aa for the justice whereof .lohn speaketh, is
indeed inherent, and is a fruit and efl(?cl of
jiisiificatinn by faith, not a rnuse thereof.
Therefore Anrnsiin sai'h, "That eood or
just work": do follow hirn that is justified, ihev |
go not before him that is to be justified." De i
fide et operibus cap. 14. That Christ was made I

sin for us, because he was a sacrifice for sin
we confess, but therefore he was a sacrifice
for sin, because our sin was imputed to him
and punished in him. And therefore the sa-
crifices of the law that were lor sin, were
called by the name of sin, because the sin of
the ofi"ender was sacramentally imputed to
the sacrifice which was slain, as though it
had deserved that which the offender had
merited, for whom it was ofiered. Therefore
also Chiist was made a curse for us, Gal. 3.
13, because the curse which we had deserved,
Was imputed to iiim, that the blessing of Abra-
ham might be upon us. And that the ancient
fathers confirm this interpretation of Calvin,
you shall hear by their own words. First,
Chrysostom upon this text, Ham. 11. m 2 Cor.
" That we should be made the justice of God
in hiin," saith he, " what speech, what mind,
can set forili these things worthily ? For him
that was just," saith he, "he made a sinner,
that he might make sinners just: but rather
he said not so, but that which was much
more ; for he named not the quality, but the
oflence, he said not a sinner, but sin itself, not
only him which sinned not, but him which
knew no sin, that we might be made, he said
not just, but justice itself, and the justice of
God. For this is the justice of God, when
justification comeih not of works, seeing it is
necessary that no spot be found but by grace :
by this means all sin vanisheih clean away.
In the mean time he suffereih them not to be
extolled, seeing God pertormeth all, and show-
eth the greatness of the giver: that former
justice was of the law and of works, but this
is the justice of God." Primasius upon this
text saith, "God the Father made his Son
sinforus that is, a sacrifice for sin for us,
The sacrifice offered of sin, was called sin in
the law, although it did not sin all, as it is
written. And he shall lay his hand upon the
head of his sin : by the blood of these sacri-
fices, that blood which was shed for us was
prefigured, so Christ being offered for our
sills, was called by the name of sin, that we
might be made the justice of God, not our
justice ; in him, not in us." Theodoret upon
this text saith, "For when he was free Irorn
sin, he sufl"ered the death of sinners, that he
might loose the sin of men, and being railed
that which we were, made us that which he
was : for he gave us the riches of his justice."
Ambrose upon this text saith, " He which did
so sin, was slain as a sinner, that sinners
might be justified before God in Christ." Oe-
cumenius saith, " He made him sin, that as a
sinner he should be condemned, that we
might be made the iiisriee of God in him : he
said not, that we iniglit be made just, but that
which was more, justice itself, and the justice
of God. And that is the justice of God which
ot of works, but that w'e rnighl be justified
in him, that is, by him forgivinff and pardon-
ng'us." Theonhylact saith, "What is this
that God pave his Son. which knew no sin,
that is, which was justice itself, to death for
us, and caused him to die as a sinner and
wicked man 7 For cursed is he that hangettf

II. CORINTHIANS.

on the tree, and he was reputed nniong the
unjust." He saiili, "Nutthut that he made
hui) a sinner, but sin iiscltvviiiuli is more:
wliy was this dune '! that we riiiyht be justi-
tieJ nut ot wurks and tiie law, but ot tlic
grace ut'Gud. I'ur liiis is tlie justice of God,
wlieti a man is justified by grace, so that no
blemish ur small spot is tound in him: for
tlierelore he said not, that lie might be made
just, but the justice of God, showing the ex-
cellency of grace." I will conclude with Au-
gustm, that your inipudency in citing him
tor the contrary sense, maybe more manifest.
Encliir c(//>. 41, expounding this text, hesaitli,
"God made Cbrist sin lor us, to whom we are
to be reconciled, that is a sacrifice tor sins, by
which we might be reconciled. He therefore
was made sin, that we might be made justice,
not our justice, but Go .'s justice, neither in
us, but in him, as he declared tin, not to be
his, but ours, not placed in him, but in us by
the si'iiilitude of sintul flesh in which he was
crucified." Therefore you must not abhor
Calvin's interpretation, as wicked tn un-
learned, except you will abhor ihe judgment
of all the ancient fathers, as wicked and un-
learned, for hi.s judgment is their ji dgment
upon this text, and none other.

Chapter 6.

2. It lieth noi in man's free will to follow the
motion of God, except God by his grace of un-
willing do frame it to be willing. It is in the
power of man to change hi.- will into betl^er,
but this power is none at all, except it be given
of God. Angnsi. retract, lib. \,c.'i'Z. For man
using amiss his free will, lost himself and it.
Enctiir. ,:. 30.

5. The works whereof the Apostle speaketh,
are acceptable to God, but not as penance
satisfactory for sin, nor as meritorious for
salvation which is of grace, and not of
works: and these exercises are also needful
for the ministers of the church, to make them
more apt to do the'r duty. But where you
exact chastity, meaning abstinence from mar-
riage, Xhi word signifieth purity, and byTheo-
doret is interpreted, contempt ofmoney. Chry-
sostom, rejecting of gifts, and preaching the
gospel freely. Ambrose, either chastity of
tlie body, or of the gospel. Oecmnenius,
modesty and preaching the gospel freely and
sincerely in all things. This place therefore
chargeth not the ministers of the church with
continencv, except they have the gift, and will
use it to God's glory.

Chapter 7.

9. Contrition or sorrow for sins past, is ne-
cessary untotrus repentance, some fruits
whereof the apostle rehearseth, neither doth
Luther or Calvin teach otherwise : Luther
speaketh against the popish heresy of penance,
or sorrow to be satisfactory for sin. and not
ag unst sorrow which worketh true repentance,
and amendment of life through faith in remis-
sion of sins.

10. The apostle saith, that sorrow for sin
worketh repentance, which is necessary unto

salvation. But every thing that is necessary
to salvation, is not a proper efficient cause
thereof _ Wc afTirm not, that only faiih saveth,
as though nothing else were necessary to sal-
vation. But we affirm, that only taith is the
instrumental cause of our justification before
Gid.apprehendingthe mercy of God in Christ,
whereby we are justified ; yet is repentance
and the Iruits of faith necessary to them that
sliall be saved, as by the justice of faith.

Chapter 8.
5. Paul neither excludetli nor setteth be-
hind, the respect of the whole church, nor of
our princes, nor of our parents. Although
great du y i? to be yielded to our masters,
both temporal and spiritual. Yet are we not
to prefer them in temporal duty before our
prince or our parents, nor in any duty before
tlie whole church.

14. This place proveth not, that one may
satisiy or supei i rogate for himself, much les3
for any other or that there can be any com-
munication of merits, neither can any such
thing be gathered out of the text, neither do
any of the ancient Fathers conclude any such
thing out of the text. But that as everyone
aboundeth in the gifts and graces of God, so
he should be willing and ready to communi-
inunicate them unto others, and that God re-
wardeth this loving and charitable communi-
cation of his gifts, bringing all in the end, to
an equality, though his gifts be diverse for this
present, in that he wfll reward every man
accordino; to his good will, though every
man's will be not equal, as he saith in the 12th
verse. And the equality of Manna was not
made by men's supererogation, but by the
wonderful work of God, there'ore here is no
place for men, to allot or sell their merits
spiritual for gifts or rewards temporal, which
is the mark you shoot at. Chrysostom saiili,
Horn. 16. "You flotirish in riches, they in life,
and trust in God, therefore give you them of
the riches in which yon abound and they have
not, that you may receive of the trust accord-
ing to which they be rich and you are poor."
Theodoret saith, " Your reward -^hall be very
great, and giving lesser things, you shall re-
ceive greater things, for you shall be parta-
kers with them of commend :ble patience. And
very conveniently he addeth the testimony of
scripture. For in the gathering of manna the
Lord showcth the Pami' equality, for it did
nothing more profit him whi(di gathered
more. For God heina boimtifiil, ioined a mea-
sure to his gift." Primasius saith, " rich rrien
e in f' is world, as an elm bearing up a vine.
Bv help of if, the vine bringpth forth plentiful
fruit. And by the fertility of the vine, the elm
is seen full of fruit. So the servants of God
and poor in spirit are as the vine, which are
sustained with the wealth of rich men, and
communicate tliat wdicrein they abound one
to another, and both come full to eternal life."
To the satne eft'ect write Ambrose, Photius,
Oecumenius, Theophylact. Therefore here
is no chopping and changing of merits, or sa-
tisfactory works, but the holy communion of

11. CORINTHIANS.

saints, which the Spirit of God worketh in all
the members of Christ.

Chai'Ter 9.

6. The greater ihe alms is, that is given in
faith, with a liberal mind, according to llie
ability of the giver, the greater .shall be the
reward, but not ot merit, tor when the re-
ward shidl corne, saith Augustin, he will
crown his gifts, not ihy merits, Fs. 70.
Con. 2.

9. It is God which increaspth the fruits of
justice, not of the merit of ahiis, but ot his
abundant grace and mercy, which to small
and temporal gilts renderelh infinite and
eternal rewards.

Chapter 10.
6. Calvin never denied the lawful authority
of the church in punishment of heretics, ac-
cording to the Kcclesiastical censures. And
they be the 1 wful successors ot the apostles,
which succeed ihem in doctrine, not they that
challenge their place in the church, and con-
demn the apostles" doctrine of heresy. Your
seminaries, have manifestly proved that to be
true of you, whereof you slander our consis-
tories: namely to be the shops and councils
of sedition and conspiracies, as the executions
of Campion, Snmerville, Parry, Throckmor-
ton, Ballard, Babington, Savage, &.c., and
other horrible traitors, sent out of those shops
of treason and rebellion to murder our Sove-
reign Queen Elizabeth, and to trouble the
peace ol her government, do make most
manifest. The like examples, you are never
able to show, of any that came from our con-
sistories against any lawful Prince, being of
the contrary r. hj ion.

Chapter 11
6. Thanks be to God, that he hath endued
the ministers of his church not with vain elo-
quence, but with sound learning, that they
are able even bv testimony of the ancient
Doctors of the Church, beside the manifest
authority of the holy Scriptures, both to jus-
tify the doctrine which they teach, and to con-
fute your heresies, in the most necessary
points of difl'erence between us. Therefore
this is but a heretical brag, to challenge the
Doctors to be yours for two or three of the
least of your errors, which are sparingly
found in some of them, not in all nor in the
most ancient of them, nor in any so maintain-
ed, as ihey ;ire holden by you: when in the
greatest matters, and them so many, iliey are
all, or most, expressly and directly as it were
your professed enemies.

Chapter 12.
1. Whosoever reporteth any vision tending
to maintain any false doctrine contrary to the
vScripiures, or to teach us any other Gospel or
doctrine of salvation, or .Tny other church,
than that which is builded upon the founda-
tion of the prophets and apostles: we must
be bold to condemn them, and say as Agiis-
lin saith of tlie visions and miracles of the

Donatists, De unitafe Ec. cap. 16. Let them

not say it is true, because Doimtus, or Pon-
tius, or any oilier man liath done these or
those miracles, or because men at the memo-
ries of our dead, do pray and are heard, or
because these or these things do liappen
ihcv", or herniise this our brother or tiiat our
.'•; -■' ■ . . -h a vision waking, or dreamed
M ': ' -: . M slccfiing. Away wiili these
I' ':^:'' 'I iiiii.irtcsof lying men, or monsters of
deceiving siiiriis. For either these things
are not true wiiich are reported, or it heretics
have any su' h miracles, we ought the rather
to take heed oi them. But wheilier they hold
the church or no, let ihem show none oiiier-
wise hut by the canonical books oi the holy
sciipturcs."" If I mypelt, puiih Pi:ul, or an
anijel trcm lieav( ii shduld pn acli another
Gospel, &c. Gal. ]. Bui ii any vision he re-
ported that lendcih to ir.ainiaiii ihe liuih de-
livered in the scriptures, we do not condemn
the author or the book for ihe vision's sake.
And therefore you say untruly, that for the
vision's sake, reported by the author of the
second book of Maccabees, v\ e refuse the
whole book to be canonical. We have other
manner of reasons, which if you could con-
fute, you would not forge this.

2. But the report of such men as speak of
their visions, must be examined by the word
of God : for if they teacii us p.noilier Gospel,
we must hold them accursed, da]. 1. lhut.\2.

11. Yon can see that some of the aposiles
are greater than other, yet you cannot see
that Paul was equal wiih them that were
greatest, and therefore Peter was not t'reatest
of all, but hid some fellows even in that pre-
eminence wherein he excelled o'.hers, as in
dignity and authority of apostleship all the
rest were eipial with him. Therefore Chry-
sostom saiih upon this text, //or//. 23, "He
doth not now compare iiimself with them, but
even " ith Peter and the rest."

12. Let all men be advised what doctrine
they hold, howsoever confirmed hv miraeles,if
it lie not confirmed bv the word of God. As for
the doctrine of Anirusiin. \\'e are neither cer-
tain what miracl'.- in' ('iii lo confirm it, or if
he did any, wheih( r ii \\:is lo confirm any of
that corruption wli rh In- hroiightin. Certain
it is, the t ';iihi'lii' In lions wonid not receive
him, with wiioiM Cliristian Keligion had con-
tinued in si;crr--iiiii since the Aposiles' ti me.
As for the doctrine ihnt we teach. seeiiiL' it is
none other but the doctrine of Christ and his
Apostles, as we prove manifestly by the holy
Scriptures, it is not needful for us to confirm
by miracles, which hath so Ion? since been
confiru'ed by all the nvrach s of Christ and his
Apostles. _ And yet in the chief and most es-
sential points of faith, wo teach the same that
Gregory and Augustin his Legate taueht, as
appeareth by many ev'dences of story jnd
writings of Gregory, Bede, Aelfrike, and
others.

21. To repent and amend their lives, is the
saiTie that AuLnistin speaketh of But there
be degrees of sorrow in repentance, as there
be degrees of ofrcnces. Augustin maketb

GALATIANS.

:41

three : one, oi' them tliat repeul before bap-
tism : the second, of lliem that repent for
heinous sins that clesurve excomnmnicalion,
as those named in this text : and tiie third of
repentance for daily transgressions ; all which
he termeth by the same word Agere jHJmiltn-
tiam, to repent or to be sorrowful for sin. To
all which three kinds of repentance, our trans-
lation agreeth better than yours.

Chapter 13.
5. Seeing you confess that we may know
certainly that we have faith, it is easy to prove
that we may know that we are in grace, and
assured of salvation. " For by faith," Paul
saith, "we have access unto this grace in
which we stand, and glory in the hope of the
glory of the sons of God:" which hope shall
not deceive us. Rom. 5. 2, 5. Again, when
the apostle saith we may know that Christ is
in us, how should we not know that we nvc
in the grace and favourof God ? For Christ i-^
not in the reprobate that are out of the liiv.nir
of God, but in his elect, in whoiTi after ih( \-
be called, he dwelleth by faith, Eph. 3. 17. If
Christ therefore dwell in our hearts by faith,
we are assured that our sins are forgiven
lis for Christ's sake, and therefore are as-
suredly in the state of grace and salvation.
Your reason of the contrary is, that every
one that is of the catholic faith is not always
of good life agreeable thereunto. Indeed
every one that outwardly professeth the Ca-
tholic faith, is not of good life agreeably, but
he that believeth in hea^rt, confesseth with his
mouth, and is of good life agreeably, though
not void of all sin. " For a good life," safth
Augustin, " is inseparable from faith, which
worketh by love." Therefore the popish
faith is not the Apostolic Catholic faith, which

worketh by love, and is inseparable from a
good life. " Yea it is itself a good life,"
as Augustin saith, De fide it oper. cap. 23.
Your second reason is, "that the acts of our
will dre not so subject to understanding that
we can know certainly whether we be good
or evil." O miserable and damnable state of
papists, which hiive no certainty of salvation
grounded upon God's promises apprehended
by faith, but depend upon the acts of their
will, and their carnal understanding. Where-
by they show themselves void of God's Spirit,
which testifieth to our spirits, that we are
the sons of God ; if sons, then heirs, heirs
indeed of God, and joint heirs with Christ,
Horn. 8. Augustin whom you quote, teacheth
no such doctrine. De per/ecliune justitiae, he
saith : " It is sin, when either there is not love
which ought to be, or it is leas than it ought
to be, whether this may be avoided by our
will, nr whotlior it crmnot. For if it may, our
|ii' snit will il'iili it, or if it cannot, our will
ili;ii 1^ p:i^: li'iili (Iniif it. And yet it may be
:iviiii!. il. nil! \\'u-']\ ;; proud will is praised, but
when a humble will is helped. In the other
place he showeth, that the number and salva-
tion of the elect is certain ; yet no man in this
mortality must presume that he isof thenurn-
ber of the predestinate, except he abide in
Christ, and bring forth the fruits of election,
by the gift of perseverance, which is given to
everv one of the elect. As for (he authority
of Thomas Aquinas, it is not to be regarded,
though sometime he writeth not far from the
truth in this matter. To conclude, our cer-
tainty dependeth not upon our will or works,
but upon the promise of God through faith,
that Christ is in us, and we in him, therefore
we shall not miss of the performance of his
promises.

ANSWER TO THE ANNOTATIONS ON THE EPISTLE OF PAUL TO
THE GALATIANS.

Chapter 1.

2. The text is here plain, that Paul's call-
ing was not by man, therefore that imposition
of hands. Acts 13, was not the giving of holy
orders, but the commending of his labours
unto God. Except you will say that he
preached ever since his conversion, until he
went from Antiocb, without holy orders,
which is a shameful absurdity. Yet they
that intrude themselves into the ministry
without the calling of God, and lawful or-
daining of men, are'not excused by his exani-
ple ; much less, they that set up a new sacri-
ficing priesthood, to deface the glory of the
eternal priesthood of Christ.

8. Luther and Calvin taught not a new gos-
pel, but for the substance of their doctrine,
they taught the same which Paul taught unto
the Galatians, and which is fully set down in
the holy scriutures. For gifts of learning and
eloquence all the popish heretics of Rheims,

are not worthy to bear their books after them,
and yet they neither desired nor deserved
credit by learning or eloquence, but only by
demonstration of truth out of the holy scrip-
tures. For good life, though heretics have
invented such impudent slanders of them, as
their forefathers did against Christ and his
apostles, and the Arians against Athanasius,
yet the testimony of the churches in which
they lived, is suflicient to testify, that in com-
parison of the best popes that have been
these five hundred years, their life was angel-
like, and before men irreproveable. Yet no
more for their life, than for their learning,
they were to be accepted, but only for the
truth which they taught plainly, out of the
holy scriptures, confirmed both with learning
and holiness of life.

The words are plain, that not only a contra-
ry gospel, but also anothe;r gospel is con-
demned, and therefore all addition of gospels

'.i2

GALATlANt

to the only true gospel, is execrable both by
this text, and by the curse that God addeth to
them, that add unto his word. Therefore he
is void of common sense, that understandeih
not Augustin to speak of them which' have
not received the gospel all at once, whose
want must be supplied. But they that once
have received the gospel fully, as it is taught
in the holy scriptures, must receive no ad-
dition, though it be not directly contrary
unto that which they have received. Here-
upon Chrysostom saith, "That he might
snow that a very small matter added amiss,
doth corrupt the whole, he saith, the gospel
is subverted. Let them hear what Paul saith,
that they had subverted the gospel, which
brought in but a very little new matters."
Vincentius Lirinensis upon this text conclu-
deth in these words : " To declare or preach
unto Catholic Christians any thing besides
that which they have received, it was never
lawful, it shall never be lawful. And to ac-
curse them which teach any thing beside that
which hath once been received, it was always
necessary, it is everywhere necessary, it
shall be always necessary." To the gospel
therefore fully received from the apostles,
according to the holy scriptures, nothing may
be added aftervvard. Cyprian also useth this
text, to the same end, saying : " Seeing there-
fore, neither an apostle, nor any angel from
heaven, can preacher teach otherwise, beside
that which Christ once taught, and his apos-
tles preached, I marvel how this has has been
used, that contrary to the rule of the gospel,
and the apostle, in some places, water is of-
fered in the Lord's cup, which being alone,
cannot express the blood of Christ," Epist. 63,
Theodoret upon this text saith, " Being in-
censed by remembrance of contraries, and
moved with just indignation, he calleth even
him an enemy to piety, which "oeth about to
preach other things, and crieth out. But if
we," &c. and in the end concludeth the apos-
tle's purpose to be, " That he might drive
away all novelty of men." Oecumenius, up-
on this text, saith, "Besides that, signifieth,
although it be never so little differing from
that which he had preached." Chrysostom
upon this text, Gal. Horn. 1, hath these words,
"He said not, if they preach contrary things,
or if they overthrow the whole gospel, but if
they evangelize or preach, but a little beside

the

gospe

1, which you have received, if they
weaken it in any point, let them be accursed."
And that he meaneth of the gospel contained
in the scriptures, his words declare upon the
same sentence repeated. "Christ himself
bringeth in Abraham, speaking in the parable,
declaring that he will have more credit to be
given to the scriptures, than if the dead should
revive again. But Paul, when I say Paul, I
say Christ himself, for it was he which tnoved
his mind, preferreth the scriptures before
angels, descending from heaven, and very
rightly. For the angels, be they never so
great, are servants and ministers. But all
the scriptures came unto us, not from servants,
but from the Lord of all. For this cause he

saith, if any shall preach unto you, beside
that which we preach unto you," &c. By
this you may see how justly and agreeably to
the ancient fathers' judgment, we charge the
Popish church with addition to the scriptures.

We acknowledge, that as well that which
the Apostles preached, as that which they did
write, is the gospel. But we affirm, that they
preached nothing for the gospel, but that
which was written in the scriptures, of the
Old Testament, Rom. 1. 2. Act. 26. 22, and
afterward, was also written in the scriptures V
of the New Testament. Therefore when we
teach neither unctuary, nor besides the word .
written, we are sure to avoid the Apostle's
curse, whereinto all papists incur, teaching ' .
both contrary, and besides the scriptures, un-
der colour of unwritten traditions. But we '
know whatsoever the Apostles taught is con- ,
tained in the scriptures, " For the gospel
which they preached," saith Ireneus, "after-
ward by the will of God, they delivered in
writing, to be the foundation and pillar of our .
faith," Lib. 3. cap. 1. Tertullian, against Her-
mogenes the heretic, saith, "let him show
thai his opinion is written, if it be not written
let him be afraid of that wo which is ap-
pointed for them that add or take away."
Athanasius in the beginning of his book
against idols, saith : " The noly scriptures
inspired of God, are by themselves sufficient
to teach the truth." Cyril, Joan. lib. 11. cap.
ultimo, hath these words : " All things which
our Lord did, are not written, but such things
as they which did write, thought to be suffi-
cient, as well for manners, as for doctrine,
that glistering in right faith, and works, and
virtue, we might come to the kingdom of
heaven, by our Lord Jesus Christ." Hierom,
Agg. cap.'], saith, "Other things, which with-
out the authority and testimony of the scrip-
tures, they invent and feign of their own ac-
cord, the sword of God's word doth strike."
Therefore, all after preaching and sowing of
novelties, besides the holy scriptures, is that
which Tertullian, Ireneus, Vincentius, Au-
gustin, and Hierom condemn, which ought to
be accursed of all Christian catholics.

18. That Paul owed any duty to him as
Pope, and his great superior in authority, you
are never able to prove. That he came so
farof duty, you allege Tertullian, deprcescript,
who saiih : "he came up to .Jerusalem to
know of Peter, office, and duty, and right ve-
rity of the same faith and preaching. For
both they would not have marvelled that of a
persecutorhe was made a preacher, if he had
preached any thing contrary, neither would
they have magnified the Lord because Paul
his adversary was come to them. Therefore
they gave him the right hand, in sign of con-
cord and agreement, and ordained between
them, the distribution of the office or duty, not
separation of the gospel." Therefore his
coming was about his office and authority of ■
preaching, not of duty unto Peter, as his
superior in authority, who willingly yielded i
unto him the greatest and largest charge of
preaching among the Gentiles. But he came

GALATIANS.

243

to see Peter, as Glirysostom saith : " to be-
hold him, as men behold a thing, or person of
name, excellency, or majesty." It is well he
came not lo kiss his toot, as emperors do to
the pope. But Chrysostom's words are these :
" he came to see him, as they are wont to
speak, which go to see great and noble cities,
to know them." Where is the person of'cxcel-
lency and majesty? But what writethChrysos-
tom mimediately betbre upon this text ? " what
can be more modest than this mind? After so
great, and so many good acts, when he had
no need at all of Peter, neither wanted his
voice, but was equal in honour unto him, for I
will here say no more, yet he went up unto
him, as to his elder. That blessed man went
not to learn any thing of him, nor to receive
any correction, but only to see him, and honour
him with his presence." Hierom maketh a
mystery of the number of the days, maketh
not Peter Pope : and saith in his commenta-
ries, " that he went not to learn of him, but to
give honour to him, which was an Apostle be-
i'ore liim, for he liad no need of great instruc-
tion, and therefore tarried but a short time
with him." Ambrose saiih : " It was meet
that he should desire to see Peter, because
he was first among the Apostles, to whom our
gaviour committed the charge of the churches
not to learn any thing of him, who had alrea-
dy ';arned of that author by whom Peter
himself was instructed, but for affection of
Apostleship, that Peter might know that the
same license was given to him, that he him-
self had received. Therefore when he came
to him, he was lodged and abode with him
fifteen days, as a fellow Apostle of the same
mind and agreement." Chrysostom, John. Horn
87, saith that Paul went to see him, " because
he was the mouth and chief of the Apostles."
And yet as he saith upon this text, "he was
equal in honour with Peter." Upon the next
chapter he saith : " Paul was equal in dignity
with Peter the highest." Maximus doubteth
not to call Paul often summwn Apostolum, the
high Apostle. Oecom. cent. 4«97. cent. 2. 7.

Chapter 2.
2. Paul went not to put his doctrine and
calling unto the trial of others, for then he
should have done so at the first, for his doc-
trine and calling was of as high authority as
theirs, but he went to declare unto others, upon
occasion of slanders, his consent and agree-
ment with the rest of the apostles: "It is one
thing to confer," saith Ilierom, " another thing
to learn. Among them that confer, there is
an equality, but of him that teacheth, and him
that learneth, he is less that learneth." There-
fore Paul vyent to confer with his equals, not
that any trial or approbation of his calling or
doctrine were necess iry, as if he had been
their inferior. But for them which have not
the like extraordinary calling and authoriz-
ing as Paul had, it is necessary for them,
to submit their calling and doctrine, to the
ordinary governors of God's church. I say
to the lawful governors of God's church, |
not to Antichrist and the enemies of God's I

I church, what place soever they usurp. As
; for going up to any principal place of our reli-
gion, we know none, but when a general coun-
cil is kept, neither is there any means to con-
fer with Peter and the apostles, but by sub-
mitting ourselves to their holy writings. As
for Luther and Calvin, or they that join in doc-
trine with them, they never refused to put their
doctrine to such conference of lawlul council
or holy bishops as they ought to do : but have
often desired that such a general council, by
consent ot Christian princes, might be gather-
ed. But your quarrel against them is be-
cause they will not put their preaching in
judgment of your unlawful chapter of Trent,
where the [)opc, who is accused of heresy,
should be the oidy judge, which particular
assembly, for many other prejudices, popish
France also hath refused to acknowledge lor
a lawtul council.

2. The approbation of Paul's doctrine by the
rest oi the apostles was requisite to confute
the slander of the false apostles, who re-
ported that he agreed not in doctrine with the
other apostles : not " that all other men could
not, or would not acknowledge that his doc-
trine was of the Holy Ghost, till it were al-
lowed by such as were without all exception
known to be apostles, or that without confer-
ence he knew he should have lost his labour,
both for the time past and to come :" for then
he should and would have sought approba-
tion at the first, not have preached so many
years without conference : " not that Paul
feared," saith Hierom upon this text, "lest by
the space of 17 years, he had preached a false
gospel among the Gentiles, but that he might
declare to them that were apostles before
him, that he neither did nor had run in vain,
as ignorant men thought." If he feared not,
&.C. he had security of preaching the gospel,
before it was confirmed by the sentence of
Peter, and the rest of the apostles that were
with him. You see therefore, that Hierom
upon deliberation in his commentary, writeth
contrary to that he did write in heat of con-
tention against Augustin. That he went up
by revelation it proveth not, " that having his
apostleship and gospel liked and approved by
them, he might preach with more fruit :" for
he preached before with as great fruit to the
conversion of many nations; but that to stop
the mouths of the slanderers, and to confirm
the weak, it was expedient that he should
have the approbation of the rest of the apos-
tles, and their acknowledging of the apostle-
ship of the Gentiles, to be chiefly committed
to him. TertuUian writeth against Marcion,
which received but one gospel of Luke, show-
ing that Paul, of whom Luke learned his
gospel, refused not to have it confirmed by
the testimony and authority of the ancient
apostles, and so should Marcion receive the
gospel of Matthew and .lohn, as well as of
Luke. What Heretics those be that will be
tried only by the scriptures, and not by men
judging according to the scriptures, I know
not, but sure I am, those men whom vou
specially malign are none such- Another

244

GALATIANS.

matter you irtay gather out of tliis place, that
it is no absurdity " to have the scriptures ap-
proved by the church's testimony, as the ad-
versaries make it." But v.e make no such
absurdity, but that you should hold, that the
authority of tlie scriptures doth depend upon
the church's approbation. I'or to give testi-
mony unto the truth, and to discern truth from
falsehood, is no derogation to the dignity or
certainty of truth. But when you affirm, that
the church might have refused the gospel of
Matthew or Johi., and taken the gospel of
Bartholomew or Nicodemus, this we affirm
to be a foul absurdity. And when you say,
that "disputation whether the scripture or the
church, be of greater authority is superfiu-
ous:" you seem to grant equal authority to
the church with the scripture, v.iiich is to
match the authority of men with the autho-
rity of God. Therefore let us consider your
reasons. First you say, " either giveth testi-
mony to other." This is a fond reason : for
the lawyer may give testimony to the written
law, and the written law giveth testimony to
him if he say true, but yet is of greater au-
thority than the lawyer, 'for the lawyer must
obey the law, and the law written will con-
vince the lawyer of error if he give a wrong
testimony. So the church must obey the
scripture, which is able to convince her of
error if she go astray; the scripture is not
subject to the church, therefore of greater
authority. Further you say, " they be both
assured by the Holy Ghost from all error."
Of the scripture it is certain: but that the
church is assured from error, it cannot be
proved. For the scriptures were needless,
if the church without them be assured from
error. But the church is no longer assured
from error, than she followeth the word of
God delivered in the scriptures, which is the
rule of truth. But by your collection that fol-
lowed : "The church yet being before the
scriptures, the spouse of Christ, and proper
dwelling temple or .subject of God and his
graces,' it seemeth you mean, that the
church in this respect should be of greater
authority than the scripture; wherein you
commit a foul paralogism or sophistication,
by the scriptures, meaning the writing of
them, and not the matter that is written,
which is the word of God. For the word of
God which is written in the scriptures, was
doubtless before the church was the spouse
of Christ. For by the word of God, the church
was first gathered to have any being or ex-
cellency that it haih. Your other argument
is as absurd as this. "The scriptures were
for the church, and not the church for the |
scriptures." Which is as good, as if a man ;
would say, the prince i.s for the people, and ,
not the people for the prince : therefore the
people is of greater authority than the prince.
Or thus, the law is made for people, and not |
people for the law, therefore the law is not
above the people, neither are they subject to
it. Moreover yon say, " in the church there
is judicial authority by office and jurisdiction
to determine of doubtful questions, touching

the sense of the scriptures, and other contro-
versies of religion, of which judicial power,
the scriptures be not capable." I answer,
there is no other judicial authority in the
church, than in the commonwealth, which is
to determine controversies according to the
law, and the true meaning thereof; where in
question of the sense ot the law, the law-
maker's mind is to be discussed by his words,
and the circuinstances and occasions ot mak-
ing the law. So the meaning of the scrip-
tures, is to be taken only out ot the scriptures,
so saith Clemens : " You ought not to seek a
strange and foreign sense without the scrip-
tures, that you may confirm it by any means
by the scriptures : but the sense of truth you
must lake out of the scriptures themselves."
iJist. 37. cap. Relatum. And that this is not so
hard a matter to do, Augustin testifieth, who
saiib, that "nothing is almost gathered out of
any obscure places of scripture, which is not
found in other places to be uttered most
plainly." Therefore the scripture hath au-
thority to determine all controversies of re-
ligion, though not speaking as men upon the
bench, for which cause some of you have
blasphemed the scriptures to be a dumb judge,
yet the scripture speaketh sufficiently, to in-
form the conscience ot every man that is de-
sirous to hea'r the truth, and feel the resolu-
tion thereof out of the scriptures. Wherefore
Paul doubteth not to say, when he had cited
many testimonies of scripture, "we know
that what things the law saith, it speaketh to
them that are under the law," Rom. 3. 19. The
scriptures therefore in their kind, are capable
of speech, and so of judgment and judicial
power: and the truth and determination there-
of, are as evident and particular, as is neces-
sary for anj^ times or persons, so saith the
apostle. "The whole scripture inspired of
God is profitable to teach, to reprove, to ex-
hort, to rebuke, that the man of God may be
perfect and prepared to all good works."
2 Thn. 3. 16. Yet the ministry of man is ne^
cessary by God's ordinance, not of authority
above the scriptures, but subject unto them.
The controversy therefore is not like as you
make it, in a case of law, whether the judge
or the evidence be of greater authority : but.
whether the judge or the law be of greater
authority. Where every wise man wjll grant
that the law is of greater authority, where-
unto the judge is to obey, and according to
which to give his sentence, or else by the
law his erroneous sentence is to be reversed.
With such proud hypocrites have we to do,
as will be judges of the scriptures themselves,
and not submit their judgment to be tried by
the scriptures, whom no wise commonwealth
would tolerate, both because they arrogate
judgment without commission, and thouffh
they give sentence against all justice, yet by
no law they will have their jiidgment to be
examined.

G. The gospel and preaching of Paul, waa
not put to the church's probation, as you sur-
mise, but if it had been, this verse proveth
plainly that the church added no authority to

GALATUNS.

tiis gospel and preaching. No more doth it
to the scriptures, which it receiveth and ac-
knowledgeih to be true. And altliough the
authority of the churcii do move men which
never heard ot the scriptures, to give credit
unto tliem : yet are men bound to laiie them
for truih, although the church did not move
them, nor testify of the scriptures, that they
are the truth. For men are bound to believe
the word of Ood, because it is the word of
God, and not because it is approved of men to
be'ihe word ot God. As Adam, Noah, and
Al)r:iliam did believe the word of God, and
were bound to believe it, when there was no
church that could move them to it. The apos-
tk's liclieved the gospel of our Saviour Christ
before he wrought any miracle, because it
was testified by the scriptures, John 1. 45.
And Christ himself preached, saying: " Re-
pent and believe the gospel," when there was
no church, whose authority could make men
to believe : yet were the apostles bound to
believe in Christ, and the Jews to believe the
gospel, because it was the word of God. The
scriptures therefore being the word of God,
are of full and sufficient authority of them-
selves, and the Spirit of God which spcaketh
in them, is of sufficient authority to procure
credit unto them, even without the testimony
of men, and doth procure the church itself to
acknowledge them to be the true and un-
doubted word of God. And as the whole
ciuircli is bound to believe them, for the Spi-
rit of truth that speaketh in them, so is every
particular person and people bound to believe
them, and take them for the truth, although
they never heard that the church doth ap-
prove them. Nevertheless the testimony of
the church in respect of men's infirmity of
judgment, is requisite to induce men to give
credit to the scriptures, and is a good confir-
mation of men's faith, not as the authority of
men, but as the authority of God's Spirit in
men, consenting unto the (ruth, and framing
the obedience of men unto the truth. There-
fore that sayins of Augustin maketh nothing
against us, nor troubleth us one whit. Au-
gustin speaketh not of himself, at such time
as he was a (christian, but putting the case he
were an infidel yet to be converted: it is
plain both by the words going immediatelv
oefore, and by the whole discourse. He saitli
not, unless the authority of the church moved
me, as though nothing else should move him,
but the church's authority : for his word is
not moveret, but commoveret. But his saying is
to this effect : "I for my part would not be-
lieve the gospel, unless the authority of the
church, with other thinsrs did move me, or did
also move me." But when the question was
between him and the Donatists, where the
church was, on his side or on theirs, then he
fleeth not to that unlearned petition of princi-
ple, which yet is the whole bulwark of Pa-
pistry, 'hat the Catholic Church was on his
side, but requireth the matter to be discussed,
by the authority of the scriptures. "Let us
not hear," saith he, "this say I, and this say-
,eEt thou, but let us hear, Thus saith the Lord.

There are the books of the Lord, unto whose
authority we do botii consent, both believe,
both serve. There let us seek the church,
there let us discuss our cause." De unital
Eccl. cap. 3, and in the same chapter, "I will
not have the holy church to be demonstrated,
or showed forth by human documents, but by
divine oracles." Again, " Therefore let us
seek her in the holy scriptures."

7. You slander us, as you do commonly, to
teach, "that the apostle's charge was so dis-
tinct, that none could preach, &,c. but in their
several places, which by God's appointment
or their lot, for more particular regard of
peace and order's sake, were limited to every
one." For contrariwise we teach, that every
one of the apostles had as lar^e and genera!
authority as the other, and that any of the
apo.stles by their commission, might lawfully
have preached and exercised his apostleship
and jurisdiction at Rome, as well as Peter
and Paul. But after this distinction was made
by God for causes before mentioned, it was
not lawful for the apostles to leave or forsake
their special charge, and to intriide them-
selves one into another's limits, which would
have bred the contrary enormities to those
causes, for which their charges were dis-
tincted: namely, neglect of some provinces,
dissension, and confusion. Therefore it was
not lawful for Peter, to whom by God was
committed the chief apostleship of the cir-
cumcision, to forsake this charge, and to lake
upon him the chief apostleship of the Genules.
And certain it is, that Peter did never consent
to break that order, which was here taken bv
him, and the rest ef the apostles, and Paul.
Therefore thoue;h he came to Rome, and
preached at Rome, and died at Rome, yet
was he the chief Apostle of the circumcision
still, and Paul the chief apostle of the uncir-
cumcision or Gentiles. And therefore the
pope might more probably have conveyed his
title of supremacy from Paul, than frotn Pe-
ter. And although the Papists would now
seem craftily to derive his authority from
both, yet holding their own principles, that is
impossible. For if Peter were not chief apos-
tle of the church of the Gentiles, as the text
isplainthathe was not ; his successor, adrtiit-
ting he had Peter's whole authority, which
none that is a wise man will grant, cannot
have chief authority over the church of the
Gentiles, because Paul w-as beheaded at
Rome For if there must be but one head,
and that was Peter, as the Papists affirm, then
can the pope derive none authority from Paul.
But let us see how cleanly you can convey
the matter. You say, it "is plain by this
place, that to Peter and Paul, as to the two
chief and most renowned apostle.s, the church
of all nations, that is, of the .lews and Gentiles,
was given." I will not stand upon your terms,
for in^ truth the apostles were rather given to
the churches, than the churches to them,
Eph. 4. You speak of them as though they
were two great benefices or Bishoprics. But
we agree that they were made chief apostles,
the one over the Jews, the other over the

GALATlAKrf.

Gentiles. You say, the first and principal
was Peter's lot. Provided always, that Christ
is as properly the light and salvation of the
Gentiles, as he is the glory of his people Is-
rael, and that he was the minister ot circum-
cision lor the truth of God, to confirm the
promises of the lathers, that the Gentiles
might glorify God for his, &c. And therefore
Paul's lot was no less, but much more glori-
ous than Peter's. But he was not so limited
to the Gentiles only, but that he might preach
to the Jews also, and so might Peter to the
Gentiles, as either did. Whether Paul did
write to the Hebrews, divers old doctors
doubt : and whether Peter was the first that
preached to the Gentiles, I have somewhat
said upon. Acts 15. Certain it is, that Paul at
his first conversion, was sent immediately to
the Gentiles, Acts 26. 17. Gal. 1. 6. Yet this
distinction remaineth firm, Peter was chief of
the church ot the Jews, and Paul was chief
of the church of the Gentiles. And thereiore
it is no treachery, but a necessary conclusion
of Calvin, that Peter could not be chief of the
ciiurch of the Gentiles, except he went against
God's ordinance, and the appointment made
between him and Paul. That he might not
preach at Rome, nor deal among the Gentiles,
Calvin doth not say ; but that he might not so
deal among the Gentiles, or occupy any such
seat at Rome, whereby he should take upon
him to be the chief apostle of the Gentiles,
which prerogative by God's ordinance, and
his own appointment, was decreed unto Paul.
You say, " So he might bar John from
Ephesus also." I answer, what place soever
John had at Ephesus, I will be bold upon the
authority of this text to affir.n, that he was
neither above Peter in Apostleship of the
circumcision, nor above Paul in the Apostle-
ship of the Gentiles. But it is perilous sedi-
tion in Calvin, to exhort all men to keep fast
the aforesaid compact. Why so, I pray you,
was it not grounded upon the ordinance of the
Holy Ghost ? and testified unto us in the scrip-
tures ? is it sedition to keep the ordinance of
the Holy Ghost? or cannot your popedom
stand 'i unless this compact decreed by the
Holy Ghost be broken? no verily, therefore
you cry sedition, as Athalia, when she was
deposed from her usurped tyranny, cried
treason, sedition. But it is belike a worse
matter, that Calvin exhorteth all men rather to
have respect to " Paul's Apostleship, than to
Peter's, as though the preaching, authority, and
Apostleship of both were not alike true, and
all of one Holy Spirit, whether they preached
to Jews or Gentiles." Indeed if Calvin should
make a difference of truth or spirit in the
Apostles' preaching, and the authority of their
doctrine, you might worthily charge him with
more than sedition, even with heresy and
blasphemy. But these be his words, by which
he shall clear himself of all crimes, and make
h's impudent accusers, if not ashamed, yet
worthy to be baffled of all honest minds, that
love truth and ulain dealings : " I do not great-
ly regard whether Peter were bishop of
Rome, seeing Paul doth testify, that the

Apostleship of Peter doth pertain peculiarly
unto the Jews, and that his Apostleship per-
taineth to us. Therefore that this society
which they between themselves covenanted,
maybe ratified with us, yea rather that the
ordinance of the Holy Ghost may be counted
firm with us; it is convenient, that we should
have respect to the Apostleship of Paul rather
than of Peter ; for so the Holy Ghost divided
the provinces between them, that he appointed
Peter to the Jews, and Paul to us. Now there-
fore let the papists seek their primacy else-
where than in the word of God, where it is
not found to be grounded." By these words
it is manifest, that Calvin maketh no difl'erence
between the truth of the Apostles' doctrine, or
the authority of the Holy Spirit, by which they
preached both to the Jews and Gentiles, but
will have us that are Gentiles to keep steadfast
the difference of primacy, and distinction of
provinces, which the Holy Ghost hath made,
and to acknowledge Paul to be the chief
Apostle of the Gentiles, and not Peter. Seeing
therefore it is certain that Paul was once the
chief Apostle of the Gentiles by God's ap-
pointment, Peter had not chief authority over
all the church by Christ's saying: Thou art
Peter, and upon this rock I will build my
church, &c. But let us see how you will con-
vey this primacy over the church of the Gen-
tiles from Paul to Peter. You are not able to
show, that Paul was by the Holy Ghost de-
prived of it by whom he was invested in it.
You cannot show that he did voluntarily re-
sign it, and yet if you could, his I'esignation
were not yet good in law, except it were ap-
proved by Christ, of whom he had his institu-
tion in it. Let us see then what poor evidence
you have to bring it from Paul to Peter. You
say, " partly by the daily decay of the Jewish
state, and their increduUty, and partly for that
in Christianity the distinction of Jew and Gen-
tile ceased after a season, they went both to
the chief city of the Gentiles, and there found-
ed the church common to the Hebrews, and
all nations." This decay of the Jewish state,
was not so long as Peter and Paul lived toge-
ther, and specially it was not before Paul came
to Rome : for at such time as Paul was ap-
prehended at Jerusalem, whence he was
shortly after carried to Rome, the Jewish
state was not decayed, as is manifest by the
i words of James to Paul, Acts 21, 20. Thou
I seest brother, how many ten thousands there
I are of the Jews that have believed, and are al 1
zealous of the law. This text doth also prove,
that the distinction of Jews and Gentiles did
not cease at the same time, therefore there is
no reason why Peter in that respect, should
found a church common to both tne churches
at Rome. Therefore these causes of Peter's
I forsaking his charge and Apostleship over the
Jews are false and forged, and so much the
more apparently, in that you confess, that Pe-
, ter founded the'church at Rome before Paul.
And if the stories be true that write of his first
coming, and sitting there twenty-five years ; he
founded the church there before this ordi-
nance and compact was made, therefore upon

GALATIANS.

247

no such pretended cause. And yet if all the
Jews had been dead, or revolted from the
Christia.i religion it wasnot lawfullbrhini, be-
ing left of the one church, to usurp primacy in
the church of the Gentiles, which was commit-
ted 10 another, except you could siiow by what
new commission he was translated into that
primacy, and Paul deprived of it. Tiie church
of Rome indeed was iiappy, if both the Apos-
tles poured out their whole doctrine there and
confirmed the same with their blood : so was
it happy liiat John preached tiiere in the days
of Domitian, when they both were dead, yet
thereby the city of Rome gained not the su-
preme authority over the church, as the em-
peror had over the world. And no man (hat
IS not mad will grant, that John bein^ at Rome
after that Peter was dead, was under the ju-
risdiction of Linus, Clemens, Cletus, or Aiia-
cletus, or whosoever was bishop there in that
time, for the stories do not agree : but John
continued his Apostleship, and the authority
thereof so long as he lived, which was greater
than any bishop that succeeded thi? Apostles,
as it is plain by the order of dignity and de-
grees of the church, set down by the Apostle
raui, 1 Cor. 12. 23. Whereas by your vain sup-
position of the pope's supremacy, Clemens, or
some other bishop of Rome after Peter was
superior unto John. And as that ass, which
counterfeited the epistles of Clemens to
.James the Aposile supposeth, giving him
charge also oi such weighty matters, namely
of shaking the clothes of the Lord's table, out
of the holy vestry, and of keeping the sacra-
ment Irom mice and rottenness, Epist. 2.
ad Jacob. Every wise man that readeth
him, may think the author of the epistle, was
more worthy to have his ears nailed to the
pillory, than to take upon him to teach one of
the three pillars of the church, who had
learned of Christ himself, and had so long
governed the church of Jerusalem before
Clemens was a Christian. Rome was not the
chief city of the Christian Gentiles by God's
election, as Jerusalem was of the Jews, but
by tyranny and unjust oppression of other na-
tions, as Babylon was sometime in the east.

9. All catholic pastors must communicate
not only with Peter, but also with every one
of the true Apostles of Christ in all necessary
points of faith and doctrme, or else they be not
shepherds but wolves. They must also com-
municate with all the lawful successors of the
Apostles, as well as with Peter's successors :
successors I mean in faith and doctrine, not
in place only. And in this union and com-
munion was Paul seventeen years, asHierom
noted, before he came up at this time to Jeru-
salem, unless you will say he was all that se-
venteen years no pastor but a wolf. He came
not therefore. now first to be joined unto them,
nor to be tried for his doctrine and calling,
but by this brotherly meetinsr to stop the
mouths of slanderers, and to confirm the faith
of the weak in his doctrine, that it was agree-
able to the doctrine of all the Apostles. That
Paul was sent to them, and not they to him, it
was both in respect of their seniority, and for

that they were the greater number there re-
maining at thiit time in Jerusalem, not that
they were his superiors, or better known to the
Gentiles to be ordinary Apostles. And the
giving of hands of fellowship, was a mutual
acceptation of the one and the other, and no
sign of superiority in them above Paul. Nei-
ther was this the first time that they took him
into their fellowship, but long before, namely
when he came tirst to Jerusalem, Acts 9. 27.
And in the contents of that chapter you con-
fess as much yourselves, which now it seem-
ethyou have torgotten. Hierom's rule is not
of every one thatsitteih in Peter's chair, which
is not a successor of Peter's doctrine. For
liierom would not have gathered with Libe-
rius, whom he confesseth to have subscribed
to heresy, nor with Marcellinus sacrificing to
idols, not with Honorius condemned for here-
sy in the Council of Consstantinople the 6th,
nor with other heretical bishops of Rome.
Neither doih he for that cause call Rome the
most sure haven of communion, absolutelv.
but saith, " that certain priests of Alexandria,
and their pope or bishop Athanasius, and one
Peter declining the persecution of the Arian
heresy, fled to Rome as unto the most sure
haven of their communion." Because in no
church, with whom thev had fellowship, they
could be so safe from tlie persecution of the
Arians at that time, as at Rome, while Rome
was under Coiistans a catholic emperor, and
Julius a catholic bishop governed the church
there. But soon after when Constantius ob-
tained the empire ofthe city of Rome, and Li-
berius by him was first banished and after re-
stored, and Felix banished at that time, as
Damasus writeth, "there was exceeding
great persecution of the clergy at Roine ; so
that many priests and clerks were slain with-
in the church ; and that for six years while
Liberius reigned with the Arians, there could
no catholic priest or clerk be suffered to enter
either into the church, or into the common
baths." If Athanasius at that time had come
to Roine, he should not have found so sure a
haven there, as no did before. For neither
was Rome then '•\ hi« '-■i>iirininion, when the
emperor, the hi-' .,''-- !i as occupied the
place of the cli r . . , nms, neither was

any place of liis ii!, Ill, ill tor that season,
a more dangerous roci;. to his safety and the
rest that were with him, than Rome. There-
fore this saying of Ilierom is both falsely and
unlearnedly perverted from his true ineaning,
to set up your idol of Rome. But you note a
ridiculous argument of the heretics that would
prove Peter to have no pre-eminence above
Paul, being his fellow Aposile. You would be
glad we had none other arguments: although
we do not argue of the fellowship only, which
yet argueth an equality in authority, though
there were other pre-eminences of Peter and of
Paul: yet had Peter no authority over Paul nor
Paul over Peter. No nor over Barnabas, for
then he would have over-ruled hhn in the case
of their contention that made them to part com-
pany, Actx 15: and Barnabas would have
obeyed. But all primacy and pre'eminence

l\3

GALLATIANS.

<loth not nrctie stipeJ-iority in power and au-
thority. And Clirysostom upon this place
saith, " now he hath showed himself equal in
honour with the rest, he conipareth not him-
self with tlie rest, but with the highest, de-
clarins; that each of them had obtained equal
dignity."' Ambrose saith, "he namethonly
Peter,' and compareth him with himself, be-
cause Peter received the primacy to found the
church, and he also in equal iiianner or mea-
sure wiiselectedto have the primacy, in found-
ing the churches of the Gentiles, yet so, that
Peter might preach to the Geniilcs if cause
were, and Paul to the Jews. P'or it is found
that each did both, but yet full authority is
known to be given to Peter in preaching
among the Jews, and the authority of Paul is
found perfect in preaching among the Gen-
tiles, whereupon in faith and truth he calleth
himself the master of the Gentiles. He saith
that the gift which he received of God, to be
worthy to have the primacy in preaching to the
Gentiles, as Peter had in preaching to the cir-
cumcision, was approved even by those Apos-
tles, which were more noble among the rest,
whom for their steadfastness he calleth pillars,
which were always with our Lord m secret
matters, and were worthy to see his giory in
the mount. And as he giveth fellows to Pe-
ter notable men among the Apostles, so also
he adjoineth Barnabas to himself, which by
divine judgment was joined to him, yet he
challengeth the grace of primacy granted by
God to himself alone, like as it was granted
to Peter alone among the Apostles, so that the
Apostle of the circumcision did give the right
hand to the Apostle of the Gentiles, to de-
clare the concord of their society, that either
of both knowing that they had obtained the
spirit of perfection of the Lord in dispensation
of the gospel, might show that in nothing they
had need the one of the other." Oecumenius
upon this place saith, "consider now how he
maketh himself equal to Peter, for this was
needful, that he might be thought worthy of
credit among the Galaiians." Primasius saith
in the person of Paul, "I am not inferior to
him, for we are both ordained of one into one
ministry, that I should preach to the Gentiles,
as Peter to the Jews." These ancient Fathers
testify for us, of the equality of the two prin-
cipal Ajioslles, Peter and Paul.

11. With wicked Porph'-.y and Faiistns
the Manichee we have nothing to do, neither
do we gladly charge Peter, asyou do falsely
slander us, any further than "the Scripture
chargeth him to the glory of God. But to
the matter in controversy, you say, we argue
against the superiority of Peter, because he
was reprehended by Paul, which is false, for
upon the only reprehending of him, we do not
so argue. But the fathers, yon say, make it
an example to the superiors, to bear with hu-
mility the correction and controlment of
their inferiors, Cyprian, Epi.it. 7L Verily the
example may extend even to superiors, to
bear a jtist reprehension of their inferiors.
But Cyprian doth not so gather, for he saith,
" that Peter did not challenge or take upon

him any thing as superior to Paul, which he"
could not have done, but in time and seniority
only, that Peter hereby giveth us a document of
concord and patience, that we should not stub-
bornly love our own things, but such things as
are suggested unto us, sometimes by our bre-
thren and companions profitably and whole-
somely, if they be true and lawful, we should
count them our own." That you translate in
Augustin, the inferiors to resist their betters,
his words are, minores majoribus, the younger
to resist the elder, as he saith before, " To be
correctedof their juniors, than Paul." So that
his words argue no superiority of Peter, but
in time and seniority. No more do they in
the other place, where Paul is called the lat-
ter apostle, that is, junior in time, yet it might
be, as he was, equal in authority. Cyprian
saith, " All the apostles were with Peter,
de simplicitate Pralatorum." That superiors
may in some sort be reprehended of their in-
feriors, it is no question. But where you say
the pope may be reproved, and ought to take
it in good fiart, as it proceedeth of zeal, and
love, and patiently, whencesoever it come ;
I will set down what is found in your canon
law, that men may see how well you agree,
and consider whether the pope will be or-
dered by that, rather than by your sentence,
Part. 1. dift. 4. cap. Si Pajm ; thus we read,
"if the pope be found negligent of his own
and his brethren's salvation, unprofitable and
remiss in his works, and also holding his
peace of goodness, which doth more hurt' him
and all men; nevertheless he leadeth with
him innumerable people by heaps to the chief
slave of hell, with whom he shall be beaten
with many stripes for ever. No mortal man
doth here presume to reprove his faults, be-
cause he himself being to judge all men, is
to be judged of no man, except he be found
erring from the faith." And in me Extrava-
gant, dc concession. Prcebeiid. Titul. 4. cap. 2.
ad Apostolutus, in the gloss, where is showed,
that the pope may do that which to all other
is forbidden, it is written, " neither is there
any that may be bold to say, my Lord, or sir,
why do you so?" And in the margin, "no
man may be bold to say to the pope, Domine,
cur ila facis, sir, why do yon so ?

11. Paul testifieth, it was an error against
the truth of the gospel, therefore not in a de-
fault in life and conversation only. It was an
error of ignorance, not in fact only, for he did •
not counterfeit for any world'y respect, biit
because he was untruly persuaded that it
was not only lawful, but also expedient for
him so to do. Whereby Barnabas also was
brought to be partaker of their simulation, till
they both were corrected and better instruct-
ed by Paul. Erasmus in his epistle to the
Cartlinal of Loraine, set before his translation'
of Clirysostom upon this epistle, saith, that '
Augustin chargeth Peter with superstitious
simulation, yea w-ith a perverse desire of lay-
mg the burden of the Law, upon the shoul-
ders of the Gentiles : and that the articles
of your masters, thedivines of -Paris, do at-
tribute unto Peter error in faith. Therefore

GALA'l'lANt--.

249

not Protestants only, but Papists also do in-
fer of this place, that Fetor erred in faith. It
were good for you therefore to decide the
question among yourselves, before you take
the matter so hotly against us.

11. A vain cavitation ; your owni vulvar La-
tin is, Infaciem, to his face, that is, notoehind
his back, but in his presence and in presence
of others.

16. It is manifest, that justification by faith
without the works of the Law, excludeth
not only ceremonial works, but all moral,
works, from being causes of justification,
but not the works of charity from being the
effects of justification, and of a justified

Chapter 3.

1. If any people or person have been rightly
instructed oy the Apostles nf Christ, it is
senseless brutishnc-'s to iorsake their faith
wiiich they first received. But if any people
or person have been at the first perverted,
rather than converted by false Apostles and
heretics unto heresy, as rnany have been,
both people and persons, it is wisdom to for-
sake their faith, which is either wholly false,
or corrupt in any part, and to learn the truth
of the Apostles of Christ, as they have set
down in their writings. So have England
and Germany done.

7. The true justifying (ailh is the root of all
virtues, and they do doubtless follow it, but
they go neither before it, nor with it to justifi-
cation, therefore not to be included in faith,
but follow faith.

10. The Apostle knew not your distinction
of venial sins, and the text of the law doth
utterly overthrow it which is general of all
transgressions of the law, great or small.
Neither can any be gathered, by the place of
Deuteronomy, as you most impudently af-
firm, having nothing but a bold lie, to oppose
against so manifest light of truth. For after
Moses hath rehearsed the particular curses,
against a great number of heinous crimes,
he concludeth with the general curse against
all transgressions of the law, whatsoever.
And how should the Apostle prove his pur-
pose, that whosoever are of the works of the
law, are under the curse, by this text of Deu-
teronomy, if only such as commit great and
heinous crimes, were subject to this curse.
For there are many Turks that commit not
those heinous crimes, that are expressed in
the particular curses. Therefore whosoever
keepeth not every iota of the law, is guilty of
God's curse, by this sentence. And this is
the judgment of all the ancient fathers upon
this text.

Chrysostom saith, " That no man is justi-
fied by the law, it is clear. For all have
sinned, and are subject to the curse :" here is
no exception of such as sin venially. Theo-
doret saith, " The law commandeth that all
things be fulfilled which are said in it, and
those which by any means transgress, it sub-
mitteth unto curses." Ambrose saith, "This
is written in Deuteronomy, because if a man
32

should omit any thing of tiie law, he should
be counted accursed, and the commandments
were so great, that it is impossible they
should be kept." Hierom saith, " That no
man can fulfil the law, and do all things that
are commanded, the Apostle testifieth else-
where : for that which was impossible of the
law, in that it was made weak by the flesh,
God sending his Son in the similitude of sin-
ful flesh condemned sin of sin, in the flesh,
which if it be true, it may be objected unto
us : then Moses and Isaias, and the rest of the
Prophets, which were under the works of
the law, are under the curse, which thing he
will not be afraid to confess, which hath
read the Apostle, saying, that Christ hath re-
deemed us from the curse of the law being
made a curse for us, and to answer, that every
one of the Saints lor his time, was made a
curse to the people." Primasius saith, " Be-
cause the custom of sinning hath so pre-
vailed, that no man doth keep the law, and
therefore not undeservedly are subject to the
curse," which afterward he expoundeth that
every man doth incur " whosoever shall not
keep all the commandments of the law unto
the end." Oecumenius saith, " Because no
man fulfilleth the law, they are all cursed,
as they which have departed from the law,
and taken the curse unto themselves." The
sanie in eflect hath Theophylact. Of which
sayings, you see it is manifestly inferred, as
also the plain text, that no man by works is
truly just before God, all being guilty of dam-
nation and God's curse, and justified only by
Christ through faith.

27. Justification is manifestly ascribed to
faith without works, whereby all works are
excluded, and not only not mentioned, in the
act of justification, yet not excluded from
following faith, to declare that we are jus-
tified. And in this place the Apostle rea-
soneih, from the sign lo the thing signified,
to prove that by faith in Christ, we are the
children of God, because baptism represent-
ing our putting on of Christ as a garment, to
cover our unworthiness, is a seal of justifica-
tion by faith, to all that are baptized, as circum-
cision was to all that were circumcised, and
namely to Abraham, who was justified before
he was circumcised, and that to declare, that
circumcision was no cause, but a testimony
of his justification. As also .Cornelius, and
they that were with him, had the<r hearts pu-
rified by faith, and received the Holy Ghost
before they were baptized. Whereby God
testified, that baptism giveth not grace of
the work wrought, but is a seal of grace and
justice of faith, and regeneration oy God's
Spirit. And where you say, that baptism
giveth faith to the infant, that had none be-
fore, you may as well say, that it civeth faith
lo many that have none alter. But how are
you able to prove that baptism giveth faith
to an infant ? when faith cometh by hearing, •
Rom. 10, which infants cannot do. And if
you mean of some other kind of faith than
that which cometh by hearing, how say you
that baptism giveth faith to the infant that

•ibO

GALATIANS.

had none before? when before you baptize
him, you examine liim whether he believe
all the articles of faith, and the infant by his
Godfather answers, Credo. Contentious ar-
guing against God's church hath made you
lorgetful of your doctrine and form of mi-
nistering the sacrament of baptism.

Chapter 4.

3. The Papists in like manner, as the hea-
then and Jews, serve under the elements of
the world, and serve those that by nature are
no Gods. As the Jews, they not only observe
days and limes, but also are clogged with an
infinite number oi ceremonial observations,
as of hallowed fire, water, bread, ashes, oil,
wax, flowers, branches, garments, clay, spittle,
salt, incense, balm, chalices, paxes, pixes,
alt rs, corporals, superaltars, altar cloths, rings,
swords, crowns, mitres, bells, churches and
church-yards, with many more, under which
they are more slavishly, than the Jews under
the law, yoked and occupied, with innumera-
ble fleshly, gross and cumber.some offices
about them. As the Gentiles, they serve
them that by nature are no Gods, not only
Angels and Saints, and the counterfeit re-
lics of them, but idols of them. Where
you cannot escape by your vain and unlearned
distinction of Lalria and Du/ia, for the Apos-
tle useth the word " you have served them
that are no Gods by nature," showing that all
religious service or DuUa of such as by na-
ture are no Gods, is heatheiiish idolatry or
service abominable. Therefore the sayings
of Augustin pertain nothing unto you. And
where you say, for so many sacrifices of the
Jews, you have but one, meaning your sacri-
fice of the mass, to omit that you have no au-
thority of God's word for that one, what
count you those oblations of candles, and
other things to your images of Christ, and
Saints ? have you any gross conceit, that they
have need or use of such things ? or are they
sacrifices and oblations, to honour God and the
Saints with them, as the heathens used many
like ? Your Canonists hold, that tithes are
still offered to God, as oblations, even as they
were in the Jewish law. Rebuff, de dccimis.
Therefore you have more sacrifices than one.

We use no deceit about Augustin's places,
but conclude plainly upon his own words, Ep.
118, whore he sailh, that our Lord Jesus
" hath joineil together the society of the new
people, with sacraments, in number the fewest,
in observation the easiest, in signification the
most excellent, such as is baptism, consecra-
ted in the name of the Trinity, and the com-
munication of his body and blood, and if any
other be contained in the canonical scripture."
Of these words we gather that Augustin knew
but two sacraments of this kind: because he
saith ihcy are " fewest in number, for two is
the least number:" because he saith, he hath
"joined or bound together, tiie society of the
new people, by these," for these are sufHcient
for that purpose, and necessary for all men
that live in years of discretion, to receive if
they can. So are not matrimony and ordina

tion, and therefore not to be numbered with
these. Repentance, tiiiliough it be necessary
for all, yet hath it no outward element, which
is necessary to make a sacrament. Confir-
mation with oil hath no testimony in the
Scriptures, nor extreme oil to be a perpetual
sacrament or seal of spiritual grace, which
was used only for bodily hea.ing. Jam. 5.
Therefore by Augustin's spying, there are but
two sacraments, in that sense, that baptism
and the Lord's Supper are called sacraments.
But you reply, that he insinuateth,that there
be other beside these two, of the same sort
ill the scriptures. I answer, he doth not in-
sinuate any such a thin^, but testifioth, that
these two only be found in the Scriptures.
Yet not willing to strive, if any man can find
" any other sacrament in the Scriptures,"
whereas if he had known five beside these
two Sacraments, in such sort as they are, he
I would have said, and the rest, or the other
i five, which are contained in the Scriptures,
but now he saith, if any one other, not ac-
knowledging himself any other, but if any
other may be found in the Scriptures, he
thinketh it is not past one. But contra Pet. lib.
2.C. 104. "he nameth oil also." I grant, but
there he speaketh of the oil and anointing
that was used in baptism, which of the dona-
tists was called the Chrism, by Augustin "in
the kind of visible signs holy as baptism it-
self:" and not of another sacrament of con-
firmation, which elsewhere, he affirineth to
be "nothing but prayer with imposition of
hands." De bap. contr. Don. lib. 3. rap. 16. In
Fsal. 103, he saith, "The gift of the Sacraments
in baptism, in the euchanst, in the rest of the
sacraments what is the gift." In which he
acknowledgeth more holy sacraments, but
not in such sort as baptism and the eucharist
are. In the same Psalm, where he saith,
"the sacraments are hid from the Pagans,"
he nameth only the sacrament of baptism and
the Sacrament of the eucharist.

Matrimony and ordination were not so hid-
den from them. Therefore though he name
Matrimony, orders, chrism, or any other
thing sacraments, as he doth many other
things beside, it followeth not that they are
sacraments, as baptism and the eucharist.
But as for penance, he calleth it not a sacra-
ment but only he saith : " The same cause is
of reconciliation, which is of baptism, if per-
haps danger of ending his life do prevent the
penitent. For our mother the church ou^ht
not to be willing, that even they should de-
part out of this life, without the pledge of
their peace:" meaning the sacrament of the
communion, which is the pledge of their re-
conciliation. Now where you quote the book
De vmtatione infirmorum, for extreme unction,
Erasmus telletli you, "It is the speech of a
babbler, neither learned nor eloquent, and
most impudent! v intituled to Augustin." Of the
same mould, De Serm. 215. De tempore, and
the treatise De rectitud. Caih. Convers. Yet
doth not the author call extreme unction a
sacrament, but promiseth health of body as
well as of soul by it. Prosper speaketh not

GALATIANS.

251

of the extreme unction, but alluding to the
widow, which gave part ol' her meal and oil
to Elias, saith, " So the soul is satisfied
with her Lord departing in body, loving him
that chastiseth, keepeth tiie faith of marriage
bed with chaste love, being defiended with
the sacrament of meal and the unction of oil,
surely waiting for the acceptable reign, when
her Lord shall say unto her : O good servant,"
&(;. which words if you could have construed
aright, I marvel how you should have applied
to extreme unction. But belike you would
have translated, "the body departing to the
Lord," whereas it is manifest to him that ob-
serveth the discourse of Prosper, he meaneth
to show how the soul is a widow: namely,
by the Lord's departure in body, beside, that
the Latin tongue will abide no such construc-
tion, as you would make, and the rest that
followeth, doth not agree to him that is
dying and departing out of the world. There-
fore either by the mystery of meal, and the
imction of oil, he meaneth the spiritual food
of the soul, or if he mean by the one, the sa-
crament of the bread of life, by the other he
meaneth the oil used in baptism, yet calleth
he it not a sacrament, but distinguisheth it
from a sacrament. Innoceniius by his an-
swer to the Bishop of Kugubium, showeth,
that this ceremony of unction in sickness, was
not universally received, nor thought neces
sary, neither was it well known of whom it
should be ministered. Therefore Innocentius
of that place of James saith, " That it might
be understood of the faithful that are sick
which may be anointed with the holy oil of
chrism, which being once made by the Bi-
shop, it is lawful not only for Priests, but also
for all Christians, to use it in anointing, in
their or their friends' necessity. But this
seemeth to be superfluously added, that you
should doubt, that to be lawful to a Bishop,
which without doubt is lawful to Priests. For
it is therefore said of Priests, because the Bi-
shops being hindered by other business, can-
not go to all sick persons. But if the Bishop
can, and think it meet to visit any man, he
may both bless him. and touch him with
chrism without any doubting, seeing it per-
taineih to him to make the chrism. But upon
penitents it cannot be poured, because it is a
kind of sacrament." We see, that by the Bi-
shop of Rome's judgment, not only the Bishop
or Priest, but every Christian may minister
this ceremony of unction, contrary to your
new doctrine, whereby you make it proper
only to Priests. He doth not afRrm, that it is
necessary for all Christians before they die in
extremity of sickness, but m ly be used of the
faithful that are sick, though not extremely:
for in extremity of sickness, even penitents
are admitted to the sacrament of communion.
Where he saith, it is a kind of sacrament, he
meaneth by sacrament, a holy ceremony of
the church, except you will make an eighih sa-
crament of that leaven which cap. .5, he saith,
beinsr made by the Bishop, was sent on the
Lord's day to the Priests of every church with-
in the city of Rome, which " I think," saith

he, " ought not to be done in tlic out parishes,
because the sacraments are not to be carried
tar off." You see he calleth a con.'ecrated
leaven, which they sent about at that time for
a signol their fellowship, a sacrament. There-
fore Innocentius though a bishop of Rome is
no patron of your sacrament of extreme unc-
tion, as you mean and hold it to be a sacra-
ment. Cyril or Origen speakcth not a word
of the sacrament of extreme unction, but
saith, "This text of .fames is fulfilled in the
seventh hard and laborious kind of remission
of sins by repentance, when the sinner wash-
eth his bed with tears, and tears are made
bread unto him, day and night, when he is not
ashamed to declare his sin, unto the Lord's
Priest, and to seek medicine, according to
him that saith, 1 said I will pronounce against
myself mine injustice, and thou hast remitted
the impiety of my heart. In whom also that
is fulfilled which the Apostle James saith :
ifanymanbe sick or weak," &c. You see
he meaneth only of prayers made by the
Priests, to obtain remission of sins for him
that is a public penitent. Chrysostom also
gathereth out of it, the Priests duty to pray
for the people, and power to remit sins, but
the sacrament of extreme unction, he doth
not mention, nor yet the ceremony of anoint-
ing with oil. Rabanus Maurus, who lived
Anno 853, knew but four: l)aptism: chrism,
the body, and the blood of Christ ; which in
effect are but three. De instil. Cler. lib 1. cap.
31. hidorus orig. lib. 6. cap. De officiis. Sunt
autem Sacramenta, Baptisma, tl Chrisma, Cor-
pus, et Sanguis Christi. Per Bapds. et chrism,
unum sacramentum videlur inlelligi : De impo-
sit man. seocsm tract. Pascha.mis de Corpore et
Sang. Sunt autem sacramenta Christi in Ecclesia,
baptismus et Chrisma, Corpus quoque domini et
Sanguis. The yesterday councils of Florence
and Trent came too late to make sacraments
fifteen hundred years after Christ. Augustin
extendeth the name of sacrament to more
than seven, Matt. \.

You say we forge that Augustin should
say, that the church and Christians in his
days, " were laden with observation of un-
profitable ceremonies, that they were in as
great servility to such things, as the Jews."
Whether we forge this, let his own words
testify: "That which is instituted beside
custom, that it should be as it were an obser-
vation of a sacrament, I cannot allow, although
I dare not freely disallow many such things,
for avoiding offence of certain, either holy or
troublesome persons. But this grievelh'me
very much, many most wholesome precepts
that are in the holy scriptures are less re-
garded, and all things are so full of many pre-
sumptions, that he is more grievously repro-
ved which within his octaves hath touched
the earth with his bare foot, than he which
hath buried his mind in drunkenness. There-
fore all such things as are neither contained
in the authorities of holy scriptures, nor
found to have been decreed in the councils of
bishops, nor are confirmed by the custom of
the whole church, but are varied innumerably

252

GALATIANS.

after the diverse manners of diverse places,
so that scarce or never there can be found
out tlie causes which men in the institution
of them ibllowcd, when they may convenient-
ly, 1 think without all doubt they are to be
cutoff. For although neither this can be
found, how they be against the faith, yet they
oppress with servile burdens the religion it-
selti which the rnercy of God would have to
be free in most few and most manifest cele-
brations of sacraments, so that the condition
of the Jews is more tolerable, who although
they acknowledged not the time of their liber-
ty, yet they are subject to the burdens ot the
law, not to the presumptions of men." Doth
not Augustin say, as much as you report us
to say, and more also? Andinay we not just-
ly infer that the state of the Papists is much
worse now, wherein are infinite vain ceremo-
nies, beside the vile opinion of merit by using
guch things ? But let us see how you would
shift off the matter, you say, "He speakethof
some particular presumptions and usage of
certain persons ;" but he saith, " All things
are full of so many presumptions," and that
the multitude of them, though they were not
directly against the faith, did oppress religion
itself with servile burdens; what say yon to
that ? they are contrary to the freedom which
the mercy of God hath given to religion. The
state of the Jews is more tolerable, being
subject to ceremonies of God's institution
than of Christians, subject to human presump-
tions. Some of them were observed as sacra-
ments, which were none : there was more
grievous punishment for transgressing man's
ordinances, as arr.ong Papists for eating flesh
on Good P'riday, than for swearing or being
drunk on the Lord's day, than for thp breach
of God's conimandments. To all theie things
you say nothing. "But he neither writ nor
meant," you say, "of any ceremony either ap-
pointed by scripture, council, or customs of the
Catholic church." It is true. But are all
Popish ceremonies such? if all such were
removed according as Augustin judgeth they
ought to be, which you observe, neither ap-
pointed by the holy scriptures, nor decreed m
councils general, for provincial councils never
had authorityto ordain ceremonies, but for their
own provinces, nor are confirmed by the cus-
tom of the whole church, I say, if all such Po-
pish ceremonies, were taken away, you should
leave a very small number behind. You say,
Augustin in other places, " alloweth all the ho-
ceremonies done in the ministration of the
sacraments, and elsewhere." You must tell us
where, and what ceremonies he doth allow,
and we shall shape you an answer. In the
mean time his judgment uttered in this place,
doth condemn the multitude of your Popish
rites to be servile burdens, worse than the
Jews, and so you serve under the elements
of the world, worse than ever the Jews did.

9- You must prove your number of seven
sacraments, before you can n;ake .so rnany
instruments of grace. Another point is to
prove, "That sacraments are vessels of
grace," as though the favour of God were

carried in them. Instruments or sea!.^ tocou-
lirm our faith in the grace of God, we acknow-
ledge them to be. If none but sacraments
are exempt from being the weak and beggar-
ly elements of the world, what is all other Po-
pish trash of holy bread, holy water, salt, spit-
tle, fire, wax, boughs, &,c.

10. When your observation of days is as
full of superstition and idolatry, as those of
the Gentiles or Jews, we do not falsely or
deceitfully interpret the Apostle's saying,
against your Popish observation of holydays,
which here also you affirm to be necessary.
For that the Lord's day, testified in the Scrip*
tures ought to be kept, and that other days
also may be kept by the church's ordinance
for the assembly of Christians to the exercise
of religion, we "acknowledge. But that any
are necessary more than be of the Holy
Ghost's appointing in the Scriptures, we
deny. Augustin, contra adiinant, speaking of
the observation of the Lord's day, Easter, and
other Christian festivities of days, saith, "be-
cause we understand whereto they appertain,
we observe not the times, but those things
that are signified by those times. Where is
then the holy time of Lent, the good or holy
time of this or that feast ? Hierom likewise
upon this text, defending the Christian solenir
nities from Judaism, saith, "Lest the unor-
dered and unappointed gathering together of
the people should diminish the faith of
Christ, for this cause certain days are appoint-
ed, that we should all meet together in one
place. Not that this day in which we come
together is Celebrior, more noble or holy, but
that on what day soever we must come to-
gether, greater joy might arise by sight one
of another." You see Hierom maketh none
other end of observing such days than we do,
denying the celebrity, much more the sancti-
fication of such days. Touching the antiqui-
ty of the feasts of the nativity, Epiphany, and
ascen;!ion of Christ, there is no credit to be
given to that bastard book of Clemens' con-
stitutions, auhough we acknowledge those
festivities have been observed of ancient
times. Matt. 2, where also the places of Ori-
gen, horn. 3. in divers, and Augustin, ep. 2S,
are discussed also. Acts 2. That any conten-
tion should arise, for keeping or not keeping
of siich feasts, is a fault in our time, but yet
such a fault as was very ancient, as appeareth
by the contentions of Victor, and the bishops
of the East, for the celebration of Easter, and
pursued with more bitterness by Victor
l)i8hop of Rome, than by any of our time, for
he presumed to excommunicate as heretics
all such as would not keep Easter after his
manner, Euseh. lib. 5. cap. 25. We acknow-
ledge it was a very ancient custom of the
church, to celebrate the memory of martyrs,
as the church of Smyrna doth write in their
epistle, Emch. lib. 4. cap. 12. For the remem-
brance of them that have fought before us, and
for the exercise and preparation of them that
shall fight hereafter. But your Popish man-
ner of celebration is nothing like, either in
the form or the end, for you keep your holy-

GALATIANS.

days, as the Jews did the feast of the calf;
whereof it is written, the people sat down to
eat and drink, and rose up again to play. In
your churches you solemnize them with ido-
latrous worshipping of the creatures, and
their images; out ot the churches with ban-
quetting, revelliuLS and idleness. So that the
people by your fesiivities of Martyrs, are not
taught what true iiuirtyrdom is, nor prepared
to sufler for Christ, but rather to become
epicures, whose belly is their God, and who
glory in their shame, when they see the solem-
nities of saints kept with all worldly pomp,
and show of pleasant things in the church, and
all carnal delights abroad.

Concerning the assumption of the Virgin
Mary and her festivities. Acts 1. Your
urging of a feast of her departure, as a thing
necessary, dcclareth that you do servibly like
the Jews, and not freely as Christians observe
days and times. You gather of our not ob-
serving of her assumption, that either we
hate her, or else think her worthy of less re-
membrance, than any other saint. As though
we were bound to show our love toward her,
by keeping a festival day, or as though there
were none other way to keep the remem-
brarice of her than by holydays. Our Saviour
Christ hath taught us to keep the remem-
brance of Mary Magdalen by preaching the
gospel, Malt. 26. 13. And we are well as-
sured, that we cannot testify our love unto
her better, nor honour her more, than in as-
cribing all honour of our redemption and sal-
vation, to her Son our Lord Jesus Christ.
But it is a weighty argument why we should
have one holyday more for her, than we
have, because she prophesieth the contrary
of all Catholic generations that they should
bless her. If there be no way to bless her,
or to celebrate her blessedness, but by some
new found Ladyday, then her prophecy fail-
ed of the effect, lor many hundred years
after she uttered the same. For she saith,
even from this present time henceforward all
generations shall cail me blesse 1. At least
tlie feast of her nativity should have been
kept holy then presently, and so forth during
her life! But Durand' testifieth, that this
feast of old time was not celebrated, until a
certain religious man for many years toge-
ther, heard the angels on this night, solenni-
zing it in heaven, to whom when he inquired
the cause, it was revealed, that the angels
did rejoice, because the blessed virsrin was
horn on that night, which the apostolic pope
did approve to be authentical, and command-
ed the feast to be celebrated, that in solemni-
zing it, we might be conformable to the court
of heaven. Also in the second lesson read
in your church in the feast of her nativity, it
is said, that after other her more ancient so-
lemnities, the devotion of the faithful was not
content till it had added this present solemni-
ty of her nativity. By this text you see, this
feast is none of the ancient feasts, and also
that the other solemnities of her purification
and annunciation are her festivities also.
■But seeing this feast was but of late institu-

ted, and her assumption was not heard of in
the church for many hundred years after her
death, all Catholic generations blessed her
otherwise, than by keeping these holydays,
or else her prophecy could not be true. By
Cyprian, ep. 34, we learn how the ancient
feasts ot martyrs were celebrated. We offer
sacrifice for them, saith he, always, as you
remember, so often as we celebrate the pas-
sions and days of the martyrs by yearly com-
memoration. These sacrifices were praise
and thanksgiving to God, the commemora-
tion for example to men.

We learn by many testimonies of the an-
cient fathers, how Christian solemnities may
be kept, that they be not Jewish or heathen-
ish observations, as when they are free from
superstition, idolatry, or opinion of holiness in
the times, and when they be kept freely as
things indifferent, wherein the church may
use her liberty, to appoint or abrogate what
is best for edification, and not to be servilely
bound to keep them of necessity, as you de-
fend that they are. The saying of Augustin,
contra Faust, lib. 20. cap. 21, if you had set it
down at large, and rightly translated it,
would not have made so great show for you,
as you imagine. The Christian people, saith
he, do celebrate together the memories of
the martyrs, with religious solemnity, both
to stir them up to imitation, and that they may
be adjoined to their merits, and helped, with
their prayers ; yet so that we set up altars to
none of the martyrs, but to the God of the
martyrs himself. For which of the prelates
standing in the places of their holy bodies,
said at any time, we offer to thee, O Peter, or
O Paul, or O Cyprian ? but that which is of-
fered, is offered to God which hath crowned
the martyrs, at their memories whom he hath
crowned; that by admonition of the very
places, greater affection may arise, to kindle
love both towards them whom we may follow,
and him by whose aid we may be able to fol-
low them. Therefore we worship the mar-
tyrs with that worship of love and society,
wherewith holy men of God are worshipped
also in this life, whose heart we perceive to
be ready to such suffering, for the truth of the
gospel.

Now let all indifferent men judge, whether
you worship the saints departed on their fes-
tival days, as they did in Augustin's time,
whether with the sarne kind of worship
wherewith godly men living may be worship-
ped, with the only difference of greater devo-
tion, and more securely, because they are
past all danger, which also he addeth. That
you translate of partaking their merits, Au-
gustin meaneth of being joined to them in
worthiness, by imitation of their virtues, not
by communication of merits. For the word
merit oftentimes he useth for the dignity or
worthiness of any person, and he saith iiot
communicat mentis, but consociettir meritis ;
which si^nifielh not communication of merits,
but association or adjoining, or to be rnade
fellow in merits. Christ doth commimicate
his merits to us, and we are partakers of his

GALAT1AN3.

merits. But he cloth not consociate us to his i
merits, which were to niuke us iellows in
merits with him. That he saith of saints de-
j).irted praying tor us, because we find it not
in fc^cripture, we leave it in doubt. But see-
ing prayer is a sacrifice due only to God, as
the sacrifice of praise, which in the same
chapter he cont'esseth to be a part of the
worship due only to God, out of the fiftieth
Psalm, we may conclude out of his words,
that our prayers are not to be offered to saints,
although soine seed of that superstition was
sowed in his time.

Dividing of the scripture to be read at cer-
tain t'mes, is a thing indifierent, and hath
been diversely used. And although some have
inveighed against such division, yet they
meant not thereby to bring in hellish horror,
and all disorder. For those churches, which
using their liberty, keep no such division of
reading, yet have all things done decently,
:md according to order.

21. We learn that Abraham's house being
the church, was a figure or pattern of the
church to come, and that all notable muta-
tions therein do prefigure or set forth the
like in the whole church that followed. But
we do not learn to draw the scriptures from
the sense of the words, which you call the
literal sense, to any allegorical interpretation,
which is feigned and coimterfeited in man's
brain, and hath no ground of the Spirit of God,
whereby Origen fell into heresies, and divers
ancient fathers handled not the scriptures ac-
cording to the sense of the Holy Ghost. But
that the Apostle in this place urging the term
of allegory, meaneth no such descantuig upon
the scripture, as you call a deeper and spiri-
tual ana more principal meaning, divers of
the ancient fathers also do bear witness.
Chryso torn upon this place, saith, " A figure
he calleth improperly an allegory. But this is
the meaning of that he saith. This history
declareth not only that which appeareth, but
also setteth forth higher matters." Theodo-
ret upon this place saith, " The divine apostle
hath said these things are said by allegory,
meaning, but they are otherwise understood,
for he liath not taken away the story, but
tcachcth what things are prefigured in the
story."

Ambrose saith : " Isaac was born to be a fig-
ure of Christ. Therefore he saith these things
are said by allegory, because the persons of
Ishmael and Isaac by one thing signify ano-
ther." Photius saith : " They are spoken al-
legorically, that is, the nativities of these two
sons were figures of two testaments." These
prefigurations dififer much from allegorical
interpretation. And if we should admit that
the apostle, who was certain of the sense of
the Holy Ghost, did make an allegorical in-
terpretation, yet is it not lawful tor every man
which hath no such assurance to niiike alle-
gories of the holy scripture, where he hath
no ground of the words to yield any such
sense. Neither is it sufficient that nothing
but truth be gathered out of them, which is
elsewhere plainly set forth : for it is not law-

ful to exclude every truth out of any text oi
scripture, where the Holy Ghost meaneth not
to teach any such matter. How vain a thing
therelore those allegories are, the variety of
them gathered by divers men out ot the same
text, doth declare, seeing they have no foun-
dation in the word, but only in the brain of
the inventor. And it is as easy a matter to
interpret Virgil's itneids, or Ovid's Meta-
morphosis allegorically as the scriptures, and
to apply all things in them to truth and spi-
ritual understanding. Which if it be an abuse
of the profane writings of those Poets, to draw
their sayings to a far other meaning than
ever they had, how much more is it in like
manner an abuse of the holy sayings of the
prophets, of Christ, and his apostles V

Chapter 5.
6. In the margin you promise us, that .ia=:ti-
fication by faith only is disproved by confer-
ence of scriptures. You say it is a working
faith thai doth justify, and we never said
otherwise. You say the works of circumci-
sion and prepuce, that is of Jews and Gen-
tiles, without faith avail not : we say as much ;
but yet faith justifieth without the work of
Jews or Gentiles, ergo only faith does justify.
But faith which worketh by charity, not
which is idle or dead ; " this is," say you,
" as who should say, faith and good works,
not works without faith." But we answer,
whosoever should so say, should say contrary
to the Apostle, which saith a man is justified
by faith without works, and therefore not by
works and faith, but by faith only, without
the merit of works. For only faith excludeth
nothing but the merit of works. This con-
ference therefore doth nothing derogate from
the truth of justification by faith only, for we
never meant any other fjith but a true, lively,
working faith, whereby anly a man is justi-
fied. Therefore Ambrose saith upon this
text, " Neither uncircumcision availeth any
thing, nor circumcision, but only faith in love
is needful unto justification." Augustin de
fide et operihus reasoneth manifestly against
them that thought to be justified by a dead
faith, which is void of good works. For
even in the same place ne saith of good
works, " They follow him that is justified,
they go not before him that is to be justified."
Whereupon it followeth invincibly, that they
be no cause of justification, for the cause
goeth before the effect ; but they be the effect
of justification, which followeth it as the
cause. But against this, you say, it is proved
by this place, " that faith hath her whole ac-
tivity and operation toward justice and salva-
tion of charity, and not contrariwise, without
which it cannot have any act meritorious, or
agreeable to God, for our salvation." For
act meritorious it needeth not, seeing we are
not justified by the merit of faith, but by the
merit of Christ apprehended by faith. And
it is most agreeable to God, who justifieth
the ungodly freely, and saveth by his grace,
to justify us by the only instrument of faith,
whereby the whole glory of our salvation is

GALATlANfcf.

255

ascribed to grace, as the Apostle si.iih, " By
grace you are saved, not ol v\ orks." Lph. U.
Chanty, by which taiih vvorkeili thertlore,
declareth taith to be living and not dead, as
the truit declareth the tree to be living and a
good tree, but tliereot it iullowetli not, that
laiih hath no efi'ect peculiar to htr, in which
charily doth not concur, though it be not se-
parated Irom taith. And yourselves acknow-
ledge the first justification, which we acknow-
ledge to be the only justification before God
to salvation, to be ot mere grace without
works, therefore by taith only, where is then
the activity of charity whereof you speak/
And that which Augiistin saith in the place
cited, is ot bare knowledge, such as is in
devils, not of justification. For it I'olloweth
immediately, " Faith may be without chariry,
but it cannot profit." Therefore the Apostle
Paul saith, " In Christ Jesus neither circum-
cision nor uncircumcision availeth any thing,
but faith which worketh by love : so distin-
guishing it from that faith by which devils do
b( lieve and tremble." You see plainly of
what faith he speaketh, which is not profit-
able, being void of charity. And where you
fear lest we will make charity the instru-
ment only of faith in well working, and so
the inferior cause, we make not charity a dead
instrument, but the first effect of faith next
cur justification, whereof proceedeth all obe-
dience of love to our neighbour. That the
Apostle saith charity is the greater, it is in
r-?spect of larger continuance, not in respect
of justification. That which he saith of all
faith without charity, he meancth of laith by
which miracles may be done, not of justify-
ing faith. That charity is the perfection of
the law, it is true ; but no man hath per-
fect charity, therefore no man peiformeth
the law. And where you say, faith is not the
perfection of the law, Augustin saith, " Faith
obtaineth that which the law coiiimandeth,"
De nalura et gratia, cap. 16. " Again it might
be rightly said, that all the commandments of
God pertain to faith only, if not a dead faith
be understood, but that living faith which
worketh by love," De fide et operibus, cap. 22.
But faith, you say, worketh by charity, as the
body by the soul, the matter by the form.
This is an improper working, for the matter
is passible, and the forin active, the soul
rather worketh by the body, than the body by
the soul. But that charity is the form or
life of faith, you say James doth plainly insi-
nuate, when he makeih faith without charity
to be as a dead corpse without life. I an-
swer, James by that example shovveth, that
a dead and fruitless faith is nothing worth : '
and that as by actions of life, a body is
known to live, so by works, which is an act
or efifect of faith, faith is known to be living
and not dead. But that charity is the form
or life of faith, you cannot prove out of
his words, or the whole discourse of that
chapter.

13. Carnal liberty is doubtless condemned,
but Augustin doth not charge them with car-
nal liberty which refuse to be taught bv such

superiors, as will not leach them out of the
word ot God : lor such be stct-masters, and
no lawlul superiors. But while you seem to
restrain all men from licentiousness, you
would have liberty to teach what you list,
and to enlurce men to receive it, or else
charge them with fleshly and carnal liberty.

17. Even by this saying you may see he
dtnieth the will o) man to be free from the
thraldom of sin, before it be enlarged by
grace : yet it is always free from constraint
or compulsion. These men therefore are
they that say, when they have conmiitted any
heinous crimes, " 1 am unwilling to do it, I
am constrained, I am compelled, I am over-
come, I do that 1 will not, as the Apostle
saith," &,c. Bcde ex August, ser. De vcrbu
Apostoli upon this test. " There be men un-
thankful to grace, which ascribe much to
poor and wounded nature. It is true, man
when he was created, received great strength
of free will, but by sinning he lost it." De
verb. Apost. ser. 2. Beside this, the text is
plain against the freedom of our will captive
unto sin.

21. All other sins follow of infidelity, as
virtues do of faith. And all sins of their own
nature are damnable, even those which are
committed by them that have faith : yet if they
have true faith, there is no condemnation to
them that are in Christ, which walk not after
the flesh, but after the spirit, that is, which
are they in whom sin doth not reign, not they
that are void of sin, as Augustin doth in-
terpret.

Chapter 6.

6. The form ot words which Augustin
useth, doth declare, that he taketh not merit
in that sense you speak of. "He would not
say, they shall give into your bosoin, but be-
cause they shall merit to receive a heavenly
reward, by the merits of them to whom they
shall give but a cup of cold water." He saith
not, other men shall bestow part of their me-
rits unto them, but they shall merit by other
men's merits, that is, God shall reward them
by occasion of them, to whom they shall give
a cup of cold water. For adnut he be a hy-
pocrite, to whom alms is bestowed in the
name of a disciple, or a j;ist man, or a prophet,
shall not the giver in faith and simplicity, nave
as great a reward, as if he wore a true pro-
phet, just man, or disciple ? yes verily.
Therefore the reward dependeth not in parti-
cipation of other men's merits, but only upon
God's promise. What Augustin thought of
merits, he hnth best expressed in thoseoooks
w hich he wrote against the Felcgians, where
he showeth plentifully, that we are saved by
grace without merits: and of the reward of
good works, he saith often, that "God crown-
eth us, because he erowneth in \is his gifts,
not our merits. P.»o/. 69. a7>d Fsal. 70. Con. 2.

9. Faith, by which only we are justified, is
the root whereon those seeds do grow, which
by God's merciful promise, not by the merit
of the works, are made the seed of eternal
life.

EPHESIANS.

14. You falsify Autrustiu. For his word is (
in cordlbas, not in frontihus, he hath fastened i
his cross in the hearts of the faithful. For they I
only can say, God forbid that 1 should glory
but in the cross of Christ, in whose hearts the
cross of Christ is fastened by faith, which can-
not be fastened on men's foreheads, and many
have it siijiied in their foreheads, that have it
not fastened in their hearts by faith.

13. You mi^ht as well say, note here, that
whatsoever Paul hath written in this whole
epistle, of justification by faith, without the
works of the law, he overthroweth it all in the
end and conclusion. In tlie fifth chapter, he
speaketh of faith, as the cause of our justifica-
tion , here of works and obedience, the fruits of
faith, and end of our justification. For none of
your conclusions can be gathered out of the
text, in any lawful form of argument. There is
indeed in ihejustified,anew creature of justice
inherent, but they are thereby declared just,
not made just. But where you deny faith to be
the instrumental cause of our justification, you
go against the doctrine of your own doctors.
For Thomas Aquinas coni'esseth, that we are

justified by faith instrumentally, or as by stt
uistrumental cause. And what can apprehend
or receive the grace and mercy ol God, by
which we are saved, but faith, the root and
beginning of" all virtues ? To deny faith
therefore to be the instrument of our justifica-
tion, is to deny that we have received the
grace of justification. And seeing God justi-
fieth the ungodly man, that beheveth in
him, Eom. 4, 5, no virtue inherent can be
of the form or essence of justification.
For an ungodly man hath no virtue inherent
in him, and good works are not the form,
but the end of our justification, Ephes. 2.
9, 10. Neither doth taith itself merit justifi-
cation, but God reputeth faith without merit
of works, unto justice, Rom. 4. And that
faith doth not merit m the cause of justifica-
tion, Augustin proveth effectually, Ep. 106.
and Si7np. lib. 1. Qu. 2. The formal cause of
our justification therefore, is the promise of
the gospel, which is the seed of immortality,
Eph. 2. 20. 1 Pet. 1. 23, and the material cause
is the justice of Christ, imputed through faith,
2 Cor. 5.21. 1 Cor. 1.30.

ANSWER TO THE ANNOTATIONS ON THE EPISTLE OF PAUL TO
THE EPHESIANS.

Chapter 1-
4. To be holy and immaculate by imputa-
tion of Christ's justice, is to be truly holy and
immaculate before God. For otherwise, no
man is immaculate in this life, by justice in-
herent in himself.

13. All the ancient interpreters, Chrysos-
tom, Ambrose, Theodoret, Augustin, apud
Bedam, Primasius, Hierom, Oecumenius,The-
ophylact, interpret it of the Holy Ghost, that
is, given to every one of the children of God,
andnot one of them, either of baptism, con-
firmation, crossing, or chrisming. And it is
manifest that the Apostle speaketh of that
sealing, which is the undoubted pledge of our
salvation, which is no outward sncrament or
ceremony, without the inward seal of the
Spirit of God. These learned men that you
speak of therefore, be your masters of the new
learning, for the ancient learning had no such
interpretation.

21. Calvin's words are these: "As of the
diversity of the names, we gather, that there
be divers orders: so to inquire of them over
aubtlely, and to define their number, and to
appoint their degrees, is a point not only of
foolish curiosity, but also of ungodly and dan-
gerous rashness." Calvin mcaneth to inquire,
define, or appoint more subtlely, than the word
of God hath revealed, is both vain curiosity,
and impious temerity. What infidelity of
blasphemy is contained in this saying! If the
diligence of^the holy doctors, have concluded
anything certainly out of the word of God,
Calvin speaketh not one word against them.

Calvin never purposed or endeavoured to
bring any article of religion in doubt: but
would have all articles of religion grounded
upon the word of God, that they might be un-
doubted.

22. That which is proper to Christ, is not
communicable to any creature : to be head of
his body, is proper to Christ: therefore it
agreeth not to any creature, to be head of
Christ's body, which is his church, in that
sense that Christ is head thereof Neither is
any man, king, lord, bishop, pastor, pontifex,
apostle, pillar, foundation, rock, light, or master
of the church, or truth, as Christ is properly all
these. For that which is proper to Christ, is
not common to any other. Earthly kings, and
earthly lords, be so kings and lords, as they
be his subjects, and servants, lieutenants, and
deputies, so I sav of bishops and pastors. The
high priest's oflice he hath himself, without
any deputy, and executeth it in his own per-
son, in that he ofTered himself the only sacri-
fice of our redemption once for all, and being
entered into the holiest place, appeareth in
the presence of God for us, to make perpetual
intercession for us, Heh. 9. 24, etc. As he
was immediate Apostle from God his Father,
. so he hath given and sent Apostles from him-
self The Apostles are pillars and foundations,
rocks of stones, but yet so, that Christ is the
only corner stone, only main foundation, and
steadfast rock, that bcareth up the whole
I building. Christ is the only true light which
lightcneth every man that cometh into this
I world : and John Baptist, though a light yet

EPHESIANS.

257

■was not that light, nor any Aposlle or other
messenger, which is but as a candle, or a star
taking Ins light of the sun. Christ is ihe only
master ot the church, and trutli, forbidding us
to call or acknowledge, any other master or ,
author of truth, though he have many ushers
under him, that teach the church in that truth,
which they have learned ot him. So Christ is
the only head of the church, as you confess in
such sort, as no earthly man, or mere creature
can be. Now it may be doubted, whether you
take the pope, to be a mere creature, because
some of your canonists have said unto him,
" Thou art neither God, nor man, thou art, as
it were a neuter between both." As also,
some of you have called him Dominus Deus
nosier Pupa, our Lord God the Pope. Some
have denied that he is a man, as the See of
Peter is subject unto him. Clemenx inprcpmio
in gloss. Extravag. de verh. signi. Cap. cum inter.
ju glossa (edit. Paris, J513. Decret. next, de electi-
one. Fundamenla, in gloss. But to take you at
the best, because you say, no pope is so head
of the church, as Christ is the head of his
mystical body, it remaineth, that if you will
have him head any way, you must show by
whom he is so constituted, and made head, as
Paul saith, that Christ is by God. The pope
you say, is ministerial head of the church, and
yet you say, the church can be body to none,
but unto Christ, whereof it_ followeth, that
none can properly be head of the church but
Christ. For every head, is head of some body,
and no body but a monster hath two heads.
Ot the whole church, being one body co isist-
ing of all the members, there can be but one
head, that is Christ. You answer, he is; head,
but of that part only, which is on earth. Then
is he not head of the Catholic and universal
church, by your own confession, neither hath
he anything to do in purgatory. But that he
is head of the mili.ant church, what proof have
you out of the scriptures ? You answer, the
Apostle said of this ministerial head, the head
cannot say to the feet, you are not necessary for
me. You durst not for shame note thus much
upon that text, lest your very special friends
should note your impudence, yea you have
noted upon the 15th v(rse, that Christ is the
head of that spiritual body, which is resembled
to our natural body. Therefore this isbut a vo-
luntary, new and absurd exposition, contrary to
the manifest meaning of the Apostle. If you
will say, our principal head may justly say, he
hath no need of his feet or lowest members,
it is utterly false : for as he is head of his
mystical body, he cannot spare anyone of his
lowest members, but every one is required to
his perfection and fulness, as you have noted
yourself upon this verse. \Vhen Scripture
faileth, you flee to Hierom's authority, who
maketh nothing for you, in calling Damasus
highest priest, seeing that he confesseth else-
where, that the poor bishop of Eugubium, is
of the same worthiness and priesthood as the
great bishop of Rome, and that all bishops are
alike tho Apostles' successors, Epi. Evagrio.
Wherefore seeing you conclude, that the
church is not called the mystical body of the
33

pope, it is lawful for us to infer, that the pope
IS not iiead ot the mystical body ot Christ, but
only Christ himself.

23. Christ is full and perfect in himself, but
as by his gracious dispensation he is the head
of his church, he is not full or perfect without
his body.

Ch.\pter 2.

8. This justification ot mere grace by faith
only, without works, is that, Tjy which we
are saved, as the text is plain, and all the an-
cient fathers consent, for this new device of
the first and second justification, was un-
known to them. So saith Paul, whom God
hath justified, he hath glorified. Rom. 8. 30.
Theodoret saith, " The grace of God ha'h
vouchsafed us of these good things, we have
brought only faith." Again, " We believed
not our own accord, but being called, we
came to him, and when we were come, he
required not purity and innocence of life,
but accepting faith only, he forgave us our
sin.s."

9. Au^ustin nieaneth none otherwise, but
that good works are necessary, and that faith
void of good works doth not suffice, as he
showfth also in Psalm 144, upon this text.
" ^Vluit then do we not work well? yes we
work, but how ? God worketh in us, be-
cause bv faith we give place in our heart to
him, which worketh good in us, and by us :
therefore hear whence thou workest good,
for we are his work created," &c. Chry-
sostom saith, Ephes. Horn. 4. " He hath not
refused men that have works, but he hath
saved them being destitute of works by grace
that no man might have whereof to glory.
And then lest hearing that it is not of works,
but all is prepared and finished by faith, thou
shouldst become idle, see what he addeth, for
we are his work.

20. Where the Prophets and Apostles are
called the foundation, Christ himself hath his
proper place to be the corner stone. We
deny not, that the church is builded upon
Peter, as one of the foundation stones, hut
that upon Peter only, as the main foundation,
which is Christ alone, we deny that the
church is builded. 1 Cor. 3. 11.

Chapter 3.

17. The text is plain: Christ dwelleth in
us by faith, and by faith we are justified, in
the merits and justice of Christ only. 2 Cor.
b. 21.

17. From that faith by wb'ch only we are jus-
tified by God unto salvation, charity can never
be separated.

Chapter 4.
5. In the former saying of Cyprian, these
words, " He that forsaketh Peter's chair,
upon which the church was built, ' are none
of Cyprian's words in the ancient books of
Cyprian writieii and printed, but lately foisted
in by Pammelius. Likewise in the second
testimony, where Cyprian hath super Petram,
upon the rock, Pammelius hath turned it into

25S

EPHESIANS.

Petnim, upon Peter. Such patchery will serve
well, to make Pooery secai ancient among
the ignorant, but it is gross paltry in the
judgment of all that be wise and learned.
Therefore your conclusion, that the unity of
the churcii consisteih in fellowship with
I'eter's chair, is builded upon mere forgery
and foisting. And if those sayings were true,
we might as truly say, that the Pope holdeth
not Peter's chair, that holdeth not Peter's
faith. The saying of Hilary maketh nothing
against Calvin, nor them that consent in doc-
trme with him, which acknowledge but one
faith as one God.

9. His descending doth not signify any pass-
ing from place to place, but teacheth the
greatness of his dispensation, that when he was
most high, he abased himself so much, and en-
dured so great abasement." Theodoretupon
this text, m this sense he desceiided to hell.

12. The Apostle nameth all fuiictions ne-
cessary for the planting and continuance of
doctrine, and the unity of the church in the
truth, ainon^ which the Pope is none, there-
fore he hatn no function for certainly and
unity of truth, as is pretended. The func-
tions pertaining to the external governinent
ot the church are not here named, but only
such as pertain unto doctrine, where the
Apostle should have left out the principal oi
all, if thL Pope's supremacy were so neces-
sary for continuance of unity in truth, as you
afTirm. The functions of bishops, elders, and
deacon.s, as they respect the external govern-
ment and policy of the church, are elsewhere
named generally and particularly ; but in re-
spect of the office of teaching, they are con-
tained under pastors and teachers. But the
Pope who is neither sent of Christ, neither
teacheth nor feedeth, how should he be an
Apostle, pastor, or teacher? But for his
feeding and teaching you will not greatly
strive : for his Apostleship you can find no-
thing in'the scripture, nor in the ancient fathers
for a thousand years after Christ, and there-
fore it began alike in Bernard's time, who as
he being carried away with the error of his
agC: ascribeth too much to the Bishop of
Rome, so he meant not to make him an
Apostle, as those that were s4nt immediately
of^Christ, and not of men or by men, of whom
Paul speaketh in this place, who had also an
office distinct from all others. Therefore see-
ing the Pope hath neither sending from Christ,
nor execuletli the office of an Apostle, we
may say to him, as TertuUian said to Mar-
cion the heretic, " If thou be a Prophet, fore-
show sometime. If thou be an Apostle,

Fireach everywhere. If thoii be an Aposto-
ic man, agree in doctrine with the Apostles.

13. The church of Christ hath never want-
ed pastors and teachers, for her continuance
in the truth of the doctrjne of salvation, nor
ever shall want them. Wherefore that church
which can prove by the holy scriptures that she
holdeth the doctrine of the Gospel contained
in the same, need not to be careful to know
the names of the persons, and of the places
where such pastors and teachers have lived.

But the doctrine proved to be true, doth argue
that it had always had such continuance and
succession, as God promiseth to true doc-
trine. Contrariwise, the succession of per-
sons and places, proveth not the continuance
of truth. And therefore you make a foolish
and unlearned argument, when you say,
" The Catholic Church, that is to say, that
visible company of Christians which hath
ever had, and by good record can prove they
ever have had, a continual ordinary succes-
sion of bishops, pastors, and doctors, is the
only true church." For first, it shall not be
granted unto you, that the Catholic Church is
always a visible company, as you mean vi-
sible, to be always in sight, even of the
wicked world. The Popish Church hath no
succession from the Apostles, for many
hundred years after Christ. For they cannot
be said to succeed them, whose doctrine they
renounce. That succession which they show,
is not of pastors and teachers, but of wolves
and other dumb dogs, or teachers of lies and
fables. If it were granted that they have
succession, which have continuance of the
names of Bishops, &.C., in such places as the
Apostles have taught without consent in doc-
trine with them ; the Greek churches, and
other churches of the east, all which they
account, and some are indeed heretics, have
as ordinary succession, and as good records
to show from the Apostles, and even from
Peter, as you have of yci.r Popes from Pe-
ter. If this succession prove not them to be
the true church, no more doth it prove you.
If truth of doctrine be necessary to prove a
true church, the scriptures are sufficient to
prove a true church, with lawful succession
also. Where you say, for many ages, we
cannot show that we have had any one Bi-
shop, it is false, for all the true Bishops of
the Primitive Church for six hundred years
and more after Christ, in all necessary points
of doctrine agree with us, and therefore were
ancestors of our church. In the latter times
also, for every age we can name divers pas-
tors and teachers, even in the most aark
times, and under the greatest tyranny of An-
tichrist, by whom the true doctrine and Church
of God have been continued, though ob-
scurely as the moon in the wane or eclipse
even until our days. In which God having
openly revealed the wickedness of Antichrist,
the Church of Christ is again restored into
the light and sight of the world, and daily
prevaileth against the hlind brood of Anti-
christ. The succession of the Bishops of
Rome, and other pastors and teachers from the
Apostles, was alleged by the ancient fathers
against tnose heretics which tausht new doc-
trine, which neither the Apostles nor their
successors heard of in the church, before
the several arising of those heretics. But
seeing the Papists are never able to prove,
that we dissent in doctrine from the word of
God, nor from the most ancient fathers of
the Primitive Church, as we prove that they
do, the argument of succession used bv the
ancient fathers maketh directly against them.

EriIESlANS.

259

and notliing against us. One example shall
serve instead of many. Gregory, Bishop of
Rome testifieili, that none of his predeces-
sors did ever uso that profane name ot sin-
gularity, to be universal Bisliop, which yet
his successors have usurped ; therefore have
declared that they were the very Antichrists
according to Gregory's prophecy, and authors
of a new heresy, never before received in
the church for six hundred years after Christ.
Gregory lit>. 4. Ep. 3i, el 36.

14. The pastors and teachers do not pre-
serve unity in truth, but by teaching the word
of truth which seeing Luther and Calvin in all
points necessary to salvation did teach, they
are not to be numbered among lieretics, but in-
stead of their names, the Papists being placed,
will make your note sound and catholic.

23. We believe as the Apostle teacheth,
that we must be renewed in the spirit of
our mind and put on the new man, &c. But
this renovation is only begun in this life, and
not perfected until we bo made perfectly
just, and holy after this life. And therefore
the Apostle teacheth us, to apprehend the
justice of Christ only, that we may be justi-
fied unto salvation in this life. 2 Cor. 5.21.
Neither doth this place prove that our will
doth work with God before God do alter our
will, and of unwillingness to holiness and
righteousness, bv his Spirit maketh us w^ill-
ing, for of ourselves we are not apt to tlunk
any thing. 2 Cor. 3. 5.

Chapter 5;

23. This note is false and foolish. For even
in the first translation that was printed. Matt.
16, the marginal note is this ; upon this rock,
that is, saith Augustin, "upon the confession
which thou hast made, acknowledging me to
be Christ the Son of the living God, I will build
my congregation or church." f!y which it is
manifest, that the translator understood con-
gregation which expresseth the Greek word
better than church, to be all one with church.
And he rather used the word congregation,
than church, to avoid ambiguity, because this
word church is commonly taken for the house
of the assembly of Christians, and that the
people might know that the church is a ga-
thering tosjether o( all the members info one
body, which in the name of church doth not
appear. But after the people were taught to
distinguish of the word church, and to under-
stand it for the mystical body of Christ, the
later translations used that term : not that the
other was any corruption, or the later any
correction, but to declare that both is one.

24. A lewd slander! for we never taught,
that the Catholic Church can fall from Christ,
by error, idolatry, or false worship, although
great multitudes, and particular churches,
such as the church of Rome is, may fall from
him : and the best church may err, yet not so,
that she can fall from him. And if it be a note
of the true church, as you say, to be always
obedient to Christ's words, and command-
ments ; it is certain the church of Rome can-
not be the true church of Christ, which so

long hath disobeyed the word and command-
ment of Christ, in so many things. Namely,
in worshipping of images, in mamtaining tra-
ditions of men contrary to his word, in robbing
the people of the one half of the sacrament, in
forbiddmg the people to search the icriplures,
in forbidding meats and marriage, in using an
unknown tongue in common prayers and mi-
nistering sacraments, in usurping a sacrificing
priesthood, in perverting the use of his supper
unto a sacrifice propitiatory, which is contu-
melious to his death, and in many other.

29. The manifold dignity ot the church, we
know and do acknowledge better than you.
And how contemptible soever our congrega-
tion seem to be in the eyes of the proud whore
of Babylon, we know, it is the glorious spouse
of Christ, not clothed in gold, purple, pearls,
precious stones, as the strumpet of Rome,
Apnc. 17 but with the spiritual light of the
sun with a crown of twelve stars, having the
moon under her feet, &,c. Apoc. 12. Neither
do we teach, as you impudently slander us,
that the church " may err, that is to say, may
be divorced from her spouse, for idolatry, su-
perstition, heresy, or other abominations."
But that company with is fallen into idolatry,
heresy, and gross abominations, as the Ro-
mish rabble, is fallen from Christ to Antichrist.
But the true heavenly Jerusalem, which is the
mother of us all, although while she is a stran-
ger of the earth, she hath her imperfections
and spots, that she may ever acknowledge by
whose grace she staiideth, and therefore in
some points may err, and be deceived by in-
firmity of her members, who are all and every
one, subject both to error and sin while they
live in this pilgrimage : yet is she and every
true niemberof her body preserved by special
grace of Christ her spouse, that she cannot
fall clean away from him, into any damnable
error, idolatry, or aboniination. Whereby
neither of both your surmised absurdities doth
follow, that either Christ may be without a
spouse or church on earth, neither may the
Catholic Church have such errors, that re-
maining his wife, she should be notwithstand-
ing a very whore. The church of Judah in
the time of the reign of divers kings, did offer
sacrifices in the high places, yet only to the
Lord, which was an error; but not so great
that it made a divorce of the church from
Christ, or that it made the church of Judah a
very whore, 2 Reff. \2.etrap. 11. 14. ^c. there-
fore the Catholic Church always is and hath
been, and teacheth all truth necessary to sal-
vation, therefore to honour God truly and
sincerely, as touching the substance of^ God's
honour; though in the exterior form and man-
ner thereof, and some other opinions, not be-
ing of the necessity of salvation, she mav be
sometimes deceived. The feast of the Pas-
chal lamli, which was one of the principal sa-
crifices and sacraments of the church of
Israel, pertaining to the worship of God, was
not kept so precisely according to the word of
God, and the institution thereof, from the days
of the judges, in the time of all the best kings
as it was in the eighteenth year of the reign

EPHESIANS.

of Josias, 2 Reg. 23. 32. Likewise the feasi
of tabernacles, had not been so solemnly kept,
from the days of. loshiia, as it was after the cap-
tivity. Nchem. 8. 18. By which it is manifest,
that the church in the meantime, erred some-
what from the true e.xternal form of God's
worship, yet not iij the substance thereof, and
therefore continued still the spouse of Christ,
and only true church ot God.

32. The apostle saiih, the spiritual con-
junction of Christ and his church is a great
mystery, asChrysostom, Theodoret, and Hie-
rom, Gaudentius Brixianus, ep. ad Germin.
Mysterium hoc grande est: Ego autem dicu in
Ciiristo et Eccl. Eucherius in Gci. lib. 7. caj).
22. et lib. 2. cup. 22. Prosper. Aquit. de prom, el
prad. per cap. 1. Remigius in Pg. 15. Albinus in
Ps. 37. iCassianus de incur. Dam. lib. 5. Pascha-
sius de Corpora et Sang. cop. 7, do understand
it : but admit it be so as Augustin and some
other of tlie ancient lathers take it, that ma-
trimony is a great mystery, of the conjunction
of Christ and his church, yet it followeth not,
that matrimony is a sacrament, as baptism
and the Lord's supper be called sacraments,
or that it is a sacrament of the New Testa-
ment, seeing matrimony was instituted in
Paradise, before the fall of man. But where
you say, w'e have none, but a fleshly estima-
tion of marriage, and that we acknowledge
no grace, mystery, or sanctification thereby,
more than brute beasts, it is a vile and mali-
cious slander. We acknowledge matrimony
to be a holy and pure institution of God, ho-
nourable in all men, yea even in the ministers
of his word and sacraments, according to the
e.xpress doctrine of tlie Holy Ghost, and ne-
cessary for some men, and that God giv(>th
grace and sanctification thereby, to his fiitli-
lul, to live in holiness and pureness, from fil-
thy pollution of the flesh. And as lor mys-
tery, we acknowledge not one, but many
mysteries in matrimony, as Hjerom and Na-
zianzen did acknowledge. Yet seeing the
whole dispensation of our salvation, is testi-
fied by the sacraments of our regeneration,
and of our spiritual nourishment, whereby
we are assured, that we are both born of God',
-'€ and fed by him to be his childreri forever:

we know no more visible signs of those in-
visible graces, instituted by our Saviour
Christ in the New Testament, but baptism
and the Lord's Supper. But you that make
so great a sacrament of matrimony, what
grace, mystery, and sanctification you ac-
knowledge thereby, you declare by your An-
tichristian prohibiting of so gracious and holy
institution, to them to whom the dispensation
of the holy word and mysteries of God is
committed. Yea even to them, for whom, in
respect of their infirmity it is necessary, and
that contrary to the doctrine of the Holy
Ghost, who alloweth a bishop, priest, and dea-
con to be the husband of one wife. Notwith-
standing, you profess with blasphemous
mouths, " that the sacred order of priesthood
is profaned," yea you say "profaned and
made mere laical, aiid popular, by marriage."
"Whereas you complain that Calvin doth false-

ly say, that you gather matrimony to be a
sacrament of the Greek or Latin words only,
which is mystery or sacrament, which you
knovy, to have of their nature a more general
signification : your own arguments do verify
his saying: for you can find no more of it,
but that it is a holy and great mystery. Yet
is not every holy and great mystery a sacra-
ment of the New Testament, as baptism and
the eucharist are. The master of the sen-
tences confesseth, that matrimony was insti-
tuted before sin, lib. 5. dist. 26, therefore it is
no sacrament of the New Testament. And
what other argument hath Peter Lombard,
the master of your divinity, to prove that ma-
trimony is a sacrament, but only the name of
.mcramenlum, used in this place ? But we
must tell you, why we call baptism and the
Lord's Supper, which are never so named
e.xpressly in the scripture, by the name ot
mysteries or sacraments. You would have
it thought, only upon the popish church's au-
thority. But we have the authority of the
word of God, expressly, beside the testimony
of the church, calling those holy seals by
thiise names. Paul calleth the ministers of
Christ the dispensers of the mysteries of God,
1 Cor. 4. L Therefore these holy seals, beirig
a special charge of their dispensation, are in
scripture expressly called mysteries, which
is tlie Greek of sacraments : saving that the
word sacramcntum in Latin hath some other
significations, that the Greek word mystery
hath not. But why do we not call matrimony
by the same name ? Verily in Greek or La-
tin we make no doubt, to call matrimony so.
But seeing the English word sacrament by
use of English speech, is restrained, and
taken only for outward seals of God's grace
unto our salvation, we forbear to call matri-
mony so commonly, although for names and
terms, so the simple might keep the difTer-
ence and distinction of things, we make no
great account, to use them or leave them.

Chapter G.

14. A man may be clothed with the justice
of Christ, vyhich is without him, and be parta-
ker thereof by faith, through the conmiunica-
tion of God's Spirit. And the term of clothing
doth import a matter without the body rather
than within. Yet the Apostle, not so curious
in terms, and respecting the works of justice
that are outward, speaketh indeed of an in-
ward virtue of justice, which is in the regene-
rate by God's grace, and whereby they are
truly just, but not perfectly, in God's sight, and
therefore are not justified thereby, to abide his
judgment, but by the only justice of Christ im-
puted to them by faith, which is most perfect
justice, and able to endure the severity of
God's judgment.

23. We have noted upon the like texts many
times, and now wc say that faith void of good
works is a dead faith, and an unprofitable
faith, a devilish faith, and not available to jus-
tification or salvation ; yet by a true lively
Christian faith only that worketh by love, we
are justified unto salvation.

PHILIPPIANS

THE ANSWER TO THE ANNOTATIONS ON THE EPISTLE OF
PAUL TO THE PHILIPPIANS.

ClIArTER 2.

9. Calvin, as zo.ilous forthe glory of God, to
whom only our salvation is to be ascribed, ab-
horreth the name ol' merit in any man toward
his own salvation, but not in that respect, but
for other good causes denieth, that Christ did
merit any thing tor himself by his death, but
altogether for us. His reasons are these.
'I'liis opinion, that Christ did merit for himself,
obscureth the grace of Christ, while men im-
agine that he caine for any other cause than for
our salvation, and that he had greater respect
lor himself than of us: which is contrary to
the whole scope of scripture, which teacheth,
that he gave himself for us, not to merit for
liimself. Of this opinion it foUoweth, that a
man may merit divine honour and the throne
of God himself, which is blasphemous, there-
tore Christ hath this exaltation: as due unto
his divine nature, as he saith in his prayer,
John 17. 5, Glorify me, O Father, with "that
glory which I had with thee before the world
wag made, and not merited by his passion.
And the exaltation which the Apostle speak-
eihof in this text, is that which God challeng-
eih as proper to himself Isa. 45. 22. There-
fore it is the glory due to our Saviour Christ's
divinity, aiid not merited by his suffering in
his humanity. So is this text expounded at
large by Gaudentius an ancient bishop of
Brixia, who lived in Ambrose's time, Epist.
(id Paulum Diac. But this you say is contrary
to all learned men's judgment, and Calvin un-
Jearnedly denieth it. As though only Papists
were all learned men, and whatsoever sa-
vourethnot of their slavour were unlearnedly
.'^iioken. By which the intolerable pride of this
Antichristian generation is discovered, that
whereas they are for the most part but Semi-
dricti, scarce half learned, in comparison of
sound learned men indeed, and who so is or
ever was the best learned among them, may
f;:id many peers among us for learning : yet
every babbler amongst them will brag of all
leariiingand all learned men, and all is un-
learned^ or unlearnedly uttered, that they in
I heir proud and scornful conceits will not al-
low for learning. And that we may have a
taste of their great learning, they allege for
nroof that Christ did merit, that saying, Apoc.
S. The Lamb that was slain is worthy to re-
ceive Power and Divinity: so that by Popish
learning, and learned conclusion of Papists,
it followeih, that the Lamb of God obtained
his divinity by merit, and not by nature, which
l.'arning were very good for that ancient
l-?;;rned heretic Arius. He6. 2, we read also,
that we see Jesus for the passion of death
crowned with glory and honour. But the true
construction of the text is, we see Jesus,
wliich by tlie passion of death was made a
litt.e less than the Angels, crowned with glory
and honour. Therefore he that was in the
form of God, and thought it no robbery to be

equal with God, gained no honour and glory
in this exaltation, but received that which lor-
ever was due to his eternal and divine nature,
though he did for a time humble Inmselt in
his humanity, and became obedient to the
most shameful and cursed death of the cross.
Augustin, in the place you quote, saith never
a word to prove that Christ merited either his
divinity or divine honour by his death, but
only reciteth this text, where the conjunction
signifieth not a cause, but a consequence, as
Calvin both truly and learnedly doili afHrm.

10. The bowing of the knee at the sound of
the name of Jesus, as it is used in Popery, is
not commanded nor prophesied in this place.
But it pertaineth to the subjection of all crea-
tures to the judgment of Christ, when not only
Turks and Jews, which now yield no honour
to Jesus, but even the devils themselves shall
be constrained to acknowledge that he is their
Judge. The capping or kneeling at the name
of Jesus, is of itself an indifferent thing, and
therefore may be used superstitiously, as in
Pppery, vhere the people stoop at the sound
of the name when it is read, not imderstand-
ing either what it meaneth, or what is read
concerning him AJso in sitting and not veil-
ing at the naiT>e of Christ, Emanuel, God the
Father, the Son, and the Holy Ghost, and
bowing only at the name of Jesus. And due
reverence may be yielded to our Saviour,
without any such outward ceremony of cap-
ping or kneeling. But Popish worshipping of
the sacrament as God, of the saints with re-
ligious worship, and service of Christ's image
and cross, even with Latria, which you call
worship due to God : these worshippings,
which are merely heathenish and idolatrous,
are unfitly compared with bowing at the name
of Jesus. And yet you complain, that to re-
rnove such impiety is to abolish all true re-
ligion out of the world, and to make men plain
atheists. The same was the complaint of
the Pagans against the Christians. But to
worship God only, according to the prescript
of his holy word is true religion, and to teach
men to worship contrary thereunto, mnketh
men either idolaters, or altogether atheists.
And where you say the popish church doth
not honour these things, nor count them holy,
for their matter, colour, sound, &c., but for
respect, and relation they have to our Saviour,
&,c. it is too short a cloak to cover your
idolatry. For the same was the persuasion
of the Israelites in their golden calf, which
they did not honour for the matter, colour,
fashion, but for the relation it had to God that
brought them out of the land of Eijvpt, Exod.
32. 4, 5. The like had the Israeliles of Jero-
boam's Calves, I ReiT. 12 20. Au£niytin telleth,
that the Gentiles in his lime had the like ex-
cuse for their idolatry. "I worship not that
stone or that imawe that is without sense, for
your prophet could not know that it hath eyes

PHILIPPIANS.

and seeth not, and I be ignorant that this
image hath no soul, nor seeth with his eyes,
norneareth with his ears. Therelore 1 do
not worship that : but I adore that I see, and
serve him whom I see not, who is that ? the
invisible divine power, which is president of
that image. Alter this manner, while they
give a reason ot' their images, they seem elo-
quent to themselves, because they worship
not idols, and worship devils. They answer,
we worship not evil spirits, but the angels, as
you call them, do we worship, even the pow-
ers or virtues of the great Goii. As miiiisters
of the great God I would you would worship
them, you should easily learn of them not to
worship them." Fsai [)6. Therefore it is not
sufficient to say, such things bring us to the
remembrance and apprehension of Christ, by
sight, hearing, and use of the same signs. For
we must do in religion and God's service,
not that seemeth good to us, but that only
which he commandeth, Deut. 4. 2. c. 12. 32.
For otherwise, by such respects and relations,
remembrances and apprehensions, all idolatry
and false worshipping may be defended.

12. We teach no vain presumption, to make
men secure of their predes;'nation and sal-
vation, but we protest that the elect are pre-
destinate unto good works which if they do
not bring forth after they be called, they can-
not be saved, neither are they predestinated
to life eternal. And yet we teach men to be-
lieve assuredly that God will perform his pro-
mise made unto all that truly believe in him,
that they shall be saved. And this confidence
doth well agree with the fear of God, and in-
deed, can be in none but in them that fear
and love God.

13. Aiigusiinteacheth plentifully, that man's
free will ts servile, captive, lost, until by grace
it begin to be enlarged and restored: yet is
man's will free from constraint, and so mean-
eth Augustin, whensoever he acknowledgeth
man to have free-will. And in this place very
plainly he showeth, that men have no power
of will to work well by their will, but only of
God, who worketh in them.

Chapter 3.

9. You misreport Augustin: for although
he say the justice of God is so called, not
whereby he is just, but wherewith he maketh
us just, or which is of God, he saith not that
this justice wherewith we are justified by
faith, is in man : but contrariwise, he snith ex-
pressly, " it is the jnsti('e of God, not our
justice ; in him, not in us, De verhis Apostoll, sei:
6. "Christ was made sin that we might be
inade justice, not our justice but God's jus-
tice, neither in us but in him, as he declared
sin not to be his but ours, not placed in him
but in us, by the similitude of sinful flesh, in
which he w;is crucified. Enchir. c. 41.2 Cor. 5.

11. Paul was sure to come to the mark, yet ,
doth he not cease to labour, neither do we
promise any other security of salvation by
only faith, but unto those that labour in their
callin^and be fruitful of good works.

.12. That perfection which the Apostle as- J

cribethto himself and others in this life, is of
knowledge, not of justice. For although all
knowledge that men can attain unto in this
life, is imperfect in respect ol the knowledge
we shall have after this life, yet it may well
be called perfect, %yhen it is of all that God
hath revealed in his word. So it cannot be
said of that justice which is in us, in any re-
spect. For although Sodom was called just
in respect of Jerusalem, yet no man can say
that Sodom was perfect in justice, because
Jerusalem was more unjust.

15. We defend notour dissensions, but con-
fess tha.t it is altogether a fault, that there
is any dissension among us : yet we truly say,
thatnotwiibstanding our dissensions, we agree
in the principal articles of i'aith necessary to
salvation, as the Church in the Apostles' time,
and other Catholic Fathers did, notwithstand-
ing their dissension : and as you say, the Pa-
pists do, notwithstanding the dissensions, be-
tween your Dominicans and Franciscans,
Thomists and Scotists, Canonists and Di-
vines. You acknowledge therefore, that there
may be dissensions, but with a double proviso.
First, that the controversies be such, and in
such things, as be not against the set known
rule of faith: such is the difference between
Luther and Zuinglius, Westphalus and Calvin.
'I hey both acknowledge the eating of Christ's
flesh to be necessary, but after what manner
it is present to be eaten in the sacrament by
faith, they differ. They that contend about
ceremonies and external form of government
in the church, do fully agree in all points of
the doctrine of faith necessary to salvation.
These contentions therefore for these matters
are not unlike, the one of them to the dissen-
sion between Cyprian and Cornelius, the
Bishops of Africa and of the East taking part
with Cyprian, and other of the West with
Cornelius, which was about the rebaptizing
of them that had been baptized by Heretics.
The other to the contention of Victor Bishop
of Rome against the bishops of the East,
about the celebration of Easter, or of Epipha-
nius and Chrysostom about the government and
discipline of the church. Your second proviso
is, that the controversy be such as break not
the mutual society, fellowship, and commu-
nion in prayer, service, sacraments, and other
offices of life and religion. So you say, it is
not in our controversies for one chargeth
another with heresy, idolatry, &c. and also
condemneth others' ceremonies, manner of
administration, till it come to excommunica-
tion and banishment: sometimes burning one
of another. Indeed such moderation as you
speak of, ought to be kept in all such differ-
ences ; but it hath not always been so among
thctn that were true Catholics, neither among
Papists themselves. And although the con-
tentions among us have been more bitterly
pursued than was meet, yet those with whom
we agree, have kept, and always do, for the i
most part, keep that moderation and Christian |
love, which ought to be observed in such I
cases, according to the Apostle's rule in this
text. And that any have proceeded to burning

PHlLIPPlANti.

one of another tor these differences, you are
not able to prove by one example. For there
liath none been binned, but lor such heresies,
as you yourselves confess to bo worthy of
death. But that this moderation hath not been
kept between the ancient Fathers in their
controversies, is manifest by the example
of Victor, who did excommunicate all the
Bishops of the East, which were not of his
opinion. And they, more moderate than he,
commanded him to be quiet and keep peace,
Euseb. lib. 5. cap. 25. Stephen also. Bishop of
Rome, excommunicated Cyprian and the
Bishops of Africa, yea Cyprian, though he
were more charitable than Stephen, spared
not angrily to inveigh against Stephen. August,
cont. Donat. lib. 5. cap. 23. nyid 25.

It is reported, that Epiphanius and Chry-
sostom were so bitter in their contention, that
the one did ban the other, HLot. Tripart. lib.
10. cap. 12. But all these were but sport and
play, in comparison of the cruel hatred be-
tween the Guelphs and the Gibelins, be-
tween the Popes and Popes themselves, when
they were two or three at once. What ex-
communications, condemnations of heresy,
idolatry, atheism, what cruel murdering, by
burning, drowning, sacking, mangling one of
the other's bodies when they came within their
claws, not sparing their dead carcasses, for
rancour and hatred against their persons :
your own stories are lull of the examples,
passing all that is rend of the barbarous Scy-
thians, or other heathenish nations. What
burned the Dominic Friars of Berne, but
hatred of the Franciscans; for counterfeit-
ing of visions, and miracles was not so dainty
a ma'ter among Friars in that time, but that
as Tully writeth of the Romish Soothsayers,
a man might have marvelled, if so often as
they met, they laughed not one upon another,
to remember how with their feigned monsters

they mocked the world. Your contentions
theretbre have been greater than ours, of
greater matters, as of the head of your
ciiurch, which you say is necessary for the
preservation of the whole body, and more
cruelly pursued than ever any hath been
among us.

17. It is a great derogation to Christ, when
people follow the religion of Augustin, the
religion of Benedict, the religion of Domi-
nic, the religion of Francis, and one shall say,
that I am of Augustin, I of Dominic, I of
F'rancis, and I of Jesus. 1 Cor. 1.

CnArTER 4.

3. Hierom confesseth, that some of the
Latins say he w-as next to Peter, whereby
Linus and Anacletus are excluded. Damasus
maketh Clemens the next successor of Peter.
Linus and Cletus but Peter's suffracans while
he lived himselt; and placeth Anacletus after
Clemen-, whom Hierom placeth before. Ire-
neus placeth next to Peter, Linus, Anacletes,
Clemens, and next to Clemens, Euaristus.
Tertullian, saith, Clemens was next alter
Peter, and ordained by him. Optatus and
Augustin say, Linus succeeded to Peter,
Clemens to Linus, Anacletus to Clemens, and
10 Anacletus Euaristus. Epiphanius maketh
Peter and Paul bo'.h bishops of Rome, then
Linus, Cletus, Clemens, Euaristus. By this
diversity you see, what certainty there is of
the succession from Peter, whereof the Pa-
pists make such brags.

3. The word yokefellow is as precisely
agreeable to the Greek as can be. And Cle-
mens Alexandrinus hereof gathereth, that
Paul had a wife, which he left by her consent,
at Philippi. Yet we acknowledge it cannot
be proved by this text. Why then should our
translation be suspicious, when it is consonant
to the original, as is possible.

ANSWER TO THE ARGUMENT OF THE EPISTLE OF PAUL TO
THE COLOSSIANS.

Seeing Paul passed twice through Phrygia,
where this city of the Colossians stood. Act.
16. 6. and 18. 23, it is not unlike, that he
planted the Church there. And that he had
been there it seemeth by his Epistle to Phije-
mon, i scribed also to Archippus the Minis-
ter of the church of Colosse, as is manifest
in (he last chapter of this Epistle. Neither
is Epaphras any where in the Scrip'ure called
an Apostle, although it is not unlike he was
an Evangelist, and of some is thought, to be
the same that is called also Epaphroditus.
The false Apostles called the intercession of

Angels humility, as you do in effect, when
you' say, that men must not presume to come
to God or Christ, but as they come to an
earthly Prince by mediators or intercessors.
Neither doth Paul teach them that it is law-
ful to desire any other in heaven to pray for
them, with per CliriittUTn Dominum nostrum in
the end, as you use in the Popish Church, but
contrarisvise he teacheth that there is no
mediator of intercession in heaven, Imt only
Christ. But how well you observe your con-
clusion, per Christum Dominum nc^trum, I have
declared, John. 16.

GOLOSSIANS.

ANSWER TO THE ANNOTATION'S ON THE EPISTLE OF PAUL TO
THE COLOSSIANS.

Chapter 1.

6. We hold no opinion that the church ever
did, or shall ever decay, though many have
fallen from it, and the meetings of the Chris-
tians were as obscure in times of persecu-
tion before Constantine, as they have been
sinj^e the tyranny of Antichrist usurped the
temple of God. Neither saith Augustin any
thing to the contrary, Episl. 80. But Fs. 10, l/e
saith expressly, that the church is oftentimes
obscure as the moon in the wane or eclipse.

12. How can you conclude out of the text,
that we are made worthy otherwise than by
acceptation and imputation of Christ's justice?
Yea what can be more contrary to the text,
than that you say, we deserve our salvation
condignly, when he saith expressly we have
it through redemption of Christ and remission
of our sins by him, who ijath reconciled all
things to him, ^y the blood of his Cross.
Chrysostom upon this text saiih, Horn. 'I. in
epist. ad Col. " Such are those things that
are given, that he hath not only given them,
but also hath made us able to take them. No
man showeth such a conversation ol life, that
he may be worthy of the kingdom : but this
gift is altogether of God. Therefore he saith,
when we have done all things, say we are
unprofitable servants." Theodoret saith,
" We praise the merciful God who, whereas
we were unworthy, hath made us partakers
of the light of the Saints."

24. Christ suffereth in his members, by
which suflfering they are made comformable
imto Christ their head, through their patience,
and help to confirm the faith one of another.
So the apostles' sufl'ering was for the glory of
God, and the confirmation of the church in the
faith of the gospel which he had taught. But
that the sufferings of any man are meritorious
or satisfactory, either for himself or others, it
is horrible blasphemy against the merit and
satisfaction of Christ's death, which wanteth
nothing in himself to merit and satisfy for all
Ills members. Paul, Rom. 8. 17, whom you
quote, speaketh of conformity unto Christ by
sufferings, not of merit or satisfaction. Nor
yet Leo, !!>erm. 19. De Passione. Wherefore
this blasphemy of merits and satisfaction by
suffering, standeth upon your own credit,
without any testimony of scriptures and doc-
tors. The sacraments are appointed by
Christ, to confirm our faith in the merits of
Christ, not to apply the merits of Christ by
them unto us, as by the work wrought.
Which opinion also is injurious to the passion
of Christ: and therefore you shall never stop
our clamours against it, and aiiairist the merit
and satisfaction of men's sufferings, except
you ran do it by the word of God. And
whereas you say, that under pretence of
Christ's passion, we take away the value of
all good works, it is false, for we acknow-
ledge that, by the merit of his passion, our
works are accepted and rewarded, though

I w'e join them not in value with the works of
Christ, to merit or satisfy for sin. Therefore,
having brought no mannerof proof before, but
your bare word, you make an impudent con-
clusion thereof, that it is plain, that the suffer-
ings of Christ's members are satisfactory,
both for the sufferers, and for others. Let us
hear then how you answer the objections
that are brought against your blasphemous
beggarly principle. For you say, " Though
one member cannot merit for another proper-
ly, yet one may bear tlie burden, and dis-
charge the debt of another." To take your
grant, if one by his suffering cannot merit for
another, then one's suffering is not meritori-
ous for another indeed, neither properly or
improperly, though you seem to conclude a
sophistical distinction in that word properly.
But how improperly may he merit by bearing
another's burden ? Forwho will grant, that
one can bear the burden, or pay the debt of
another man's sins? seeing the scripture
saith, the soul that sinneth, even that shall
die, Etek. 18. 20. And every one shall bear his
own burden. Gal. G. 5. No man can redeem
his brother, or give a price to God tor him,
Ps. 49. 8. You see therefore how agreeable
it is to the law of God and nature, that one
man should bear another's burden, and satis-
fy to God for his sins : though one of chari-
ty may bear another's burden, and help him in
his lite: and how ridiculous Wiclif}' was to
deny the same : but the old proverb is found
true, a fool laugheth, when there is nothing
to be laughed at. But you rise upon us lusti-
ly, and say, " We see here, that passions of
the saints are always suffered for the com-
mon good of the whole body." What then ?
"Ergo," they be meritorious and satisfactory
for the whole church. This conclusion is not
more worthy of laughing, than hissing. "And
sometimes by the special intention of the
sufferer, they are applicable to special per-
sons, one or many." What then ? " Ergo,"
they be meritorious and satisfactory: what
ass ever brayed such conclusions? Paul
'' wisheth to be Anathema for the Jews, that
is, a sacrifice, according to Origen, and he
speaketh of his death, as of a libation, host, or
offering, so do the fathers of the passions of
Martyrs." What of this ? " Ergo," Paul's
death might have been a sacrifice propitiato-
ry for the Jews, and so it was, at least for
others meritorious, and satisfactory tor their
sins ! " Yet being dedicated and sanctified
in Christ's blood, they have a forcible cry, in-
tercession, and satisfaction for the church,
and the particular necessity of the same."
Verily you must make new logic, and create
new reason, before these conclusions can fol-
low of your anticedent or premises. Yet
you go forwanl with them, and say, "that
some do abound in such satisfaction, to the
help of them that lack them." Paul reckon-
eth up his afflictions, and glorieth in theni:

COLOSSIANS.

2 Cor. 11. Indeed he saith, he will glory in
his infirmities, in which the grace of God
worketh most eflbctually : but ot merit and
satisfaction, not a word, nor a syllable. The
example ot Job, " who avouclieth," as you
say, " that his penalty far e.xceedcd his sins."
But that is false : lor altiiough he uttered
sometimes words of impatience, yet in that
sixth chapter he hath no such saying : but ac-
cording to your corrupt translation. Whereas
the truth is, he compluineth that his sorrows
were greater than he could express, not
greater than his sins had deserved. For al-
though he misrht justly defend his innocencv
against his friends, which charged him with
hypocrisy, yet when he cometh into the pre-
sence of God, he layeth his hand on his
mouth and will not excuse himself: yea he
confesseth, tiiat he is not able to answer to
one of a thousand, that God migiu liiy to his
charge, Job 9. 2. 3. 39, 37. Your exaipple,
" our lady which never sinned yet sulFered
so great dolour :" while you pretend to ho-
nour lier, you do most horrible injury, both to
Christ and her. For if she never sinned, how
can the scripture be true. All have sinned,
and are destitute of the glory of God, Rnm.3.
23. And if she never sinned, how can she re-
joice in God her Saviour ? How can she be
one of Christ's people, who was called Je.sus,
because he should save his people from their
sins. Matt. 1. This therefore being the ground
of your indulgences, is most miserable and
blasphemous beggary, 2 Cor. 2. Now that we
have seen, you have nothing out of the an-
cient fathers for you : let us see what there is
in them against you. Chrysostom upon this
text, Horn. 4, saith, " You are not reconciled
to God by us, but by Christ, although we do
these things." Ambrose saith, "He confess-
eth that he rejoiceth in tribulations which he
suffered, because he seeth their profit in ihe
faith of the believers. He declared in the be-
ginning, how great and how infinite the omni-
potency of Christ is, that he might teach that
their hope is to be reposed only in him."
Theodoret saith, "He knew that life was
procured by his suffering : for he said, he ful-
filled those afflictions of Christ, which are
wanting, as he whicii fulfilled that which was
remaining, and sustained afflictions for them.
And this was that which remained, that he
might preach to the Gentiles, and show the
liberal procurer of health unto them." There
is not one of the ancient fathers that gather-
eth any merit or satisfaction of men's sufier-
ings out of this text.

Chapter 2.
8. Where you -say, we have none other ar-

guments against the carnal presence of
hrist in the sacrament, it is false. For we
have many arguments both out of the scrip-
tures, and also out of the ancient fathers.
Neither have we any arguments out of phi-
losophy, but such as are arounded upon the
holy scriptures, which teach the perfect hutna-
nity of Christ, and all the essential properties
of a true and natural body.
34

] 16. When popish choice of meats and days
is more superstitious and burdcnous than the
Judaical difference of meats and days, we do
rightly apply this and such like places against
j them. Not against Christian fasts or feasts,
; such as yours are not : for your abstinence
from flesh is no fast, but a superstitious change
of meats according to the tradition of men,
upon a vain pretence that flesh was cursed of
(iod, and not fish, as Durand confesseth, lib.
6. cap. de jcjunim. The Apostle's doctrine
therefore being general, is not only against
the Jews, but against any superstition that is
like unto theirs. Of your feasts Judaically and
servilely observed. Gal. 4.

18. You take great pains to little purpose :
for what religion of Angels soever it be,
such as the heathen used, such as Simon
Magus invented, such as some Jews ob-
served, or such as you Papists use, all religion
of Angels is forbidden : yea all superstition
or will- worship, which is not after the pre-
script of God's word. We do not therefore
abuse this place against your superstitious
honouring and invocating of Angels. Au-
gustin saith, " If you would rightly worship
the Angels, you should learn of them not to
worship them." Ps. 69. The same father
among heresies, reciteth a sect called Ange-
lici, which were inclined to the worship of
Angels, ad Quod. vuU Deiim. Ha-r. 39. Epi-
phanius among other wicked opinions and_
doings, noteth the Cainans for invocation of
Angels. HcBT. 38. Of building temples in ho-
nour of Angels, Augustin saith, " If we
should make a temple of timber and stone=,
to any holy and most excellent Angel, should
we not be accursed from the truth of Christ,
and from the church of God, because we
should s.\ve that service to a creature which
is due onlv to God ?" Contra Maximin. lib. 1.
T(V. 11. What is it then for Papists to build
and hallow churches unto the honour of Mi-
chael and Gabriel ? " But the scriptures,"
you say, " record so often that the Angels do
off'er our prayers up to God, and to have been
lawfully reverenced of the patriarchs as God's
ministers." The proof of this is contained
in four quotations. The first, Joshua 5. 14,
where Joshua falleth down and worshippeth
no Ansel, but the Lord God himself, our Sa-
viour Christ, the Prince of our Lord's army,
that is of all Angels, appearing to him in the
shape of a man, as it is plain in the text. The
next is Tob. 12. 12, which is not canonical scrip-
ture, nor agreeable unto it, for the scripture
always maketh Christ our only Mediator, by
whom our prayers and all other spiritual
sacrifices are offered to God. 1 Pet. 2. 5.
Heb. 13. 15. The third text, Gen. 48. 16. " The
Angel which delivered me," fee. By whom
Jacob meaneth the Angel of the Covenant,
which is Christ, and no creature. Mai's. \.
For no creature but Christ himself delivered
him from all evil. And Paul calleth the An-
gel which led the people of Israel, Christ,
1 Cor. 10. 9. And althoush he should mean
the ministry of an Angel, yet his prayer was to
God, and not to the Angel, that he would pro-

266

COLOSSIANS,

tect those children by his Angel as he liad
done Jacob himself. The last, 1 7/m. 5. 21,
■where the Aposile doth charge Timotiiy in
the presence ot God, and of our Lord .ieius
Christ, and the elect Angels to observe these
things. Out of which words I cannot imagine
how you would gather your conclusion, that
Saints do ofl'er our prayers, and have been
reverenced of the patriarchs. Paul callelh
God, and our Saviour Christ, and his holy
Angels to be witnesses of this his weighty
charge. And jMoses calleth heaven and earth
to witness that he hath set before them life
and death. Deut. 30. 19. May we hereof
conclude, that heaven and earth did offer his
prayers, or that he did yield any religious
worship to heaven and earth '.' As ior due
reverence which is of love, not of service,
there is no doubt but all the Saints of God do
yield unto them. And so doth Auguslin of
the Angels, " We honour them with charity,
not with service. Neither do we build tem-
ples unto them, for they will not be so ho-
noured of us, because they know that we,
when we are good, are the temples of the high-
est God. Therefore it is rightly written, that
a man was forbidden by an Angel to worship
him, and bidden to worship God only, under
whom he also was a fellow servant with
him." De vera relig. cap. 55. The texts are
evident. Apoc. cap. 19. 10. and 22. 8. Where
the Angel denieth to be worshipped by John,
who was not so ignorant to worship him as
God, but thought some religious worship
was due to him, as to a messenger of God.
But that Angels may be prayed unto, and can
help and hear us, you send us first to Hierom,
in cap. 10. Daniel, where is never a word to
prove that Angels may be prayed unto. Only
Hierom, beside the text and beside the truih,
saith in the person of the Angel, that he did
offer Daniel's prayers: but that he was to be
prayed unto there is no word. That the An-
gels may know our prayers when it pleaseth
God, and be ministers of his help unto us, it
is no question. We acknowledge they are
appointed for our guard and defence, accord-
ing to God's pleasure. The Angel in that
chapter of Daniel, was ready at the first
prayers of Daniel, but the Prince of Persia
withstood him twenty-one days. Whereliy
he declareth, that his message was delayed
for that time, and for what benefit of the
I church. Where lest you should build too
much upon Hicrom's authority, for offering
our prayers by the Angel, he understandeth
the Prince of Persia to be an Angel, and so
maketh a resistance of one Ansel against
another, which is a gross absurdity. Your
next proof is out of Ambrose. Ps. 118. srr. I.
Where there is no word to nrove, that An-
gels may be prayed unto. Only he showelh
that Angels are present in all places to be
witnesses of our actions, and to protect and
defend God's children as it pleaseth him to
send them. The third is Augustin. Dp m'^■/.
lib. 10. cap. 12, where he saith, "That God
doth none otherwise hear them that call upon
him, than he seeth, that they will call upon

him : for even when his Angels do hear, h«
heareth them, as in a true temple not made
with hands." His meaning is, that God hath
no need of the ministry of Angels, to have
our prayers presented to him by them : but
when they do hear our prayers made to him,
he in the Angels themselves heareth them.
Wherefore here is nothing to prove, that we
may pray to Angels, because the Angels
sometimes hear us pray to God. The last is
Bede, Cant. lib. 4. cap. 24. Where there is no
word of praying to Angels, nor of any re-
verence given to them. Only he saith out of
AppoUonius, that " the ministries of Angels
do never decline from their power and of-
fice, but always remain as high as palm
trees." And out of Julianus he saith, "The
companies of his Saints both of men and of
Angels do serve his Godhead, and do cele-
brate the honour of the King with continu 1
praise." I conclude therefore with Augus-
tin's exhortation, agreeable to this text, "Let
religion therefore bind us to one Almighty
God, because between our mind, whereby
we imderstand him to be our father and the
truth, that is that inward light by which we
understand him, there is no creature set be-
tween." De vera Relig. cap. 55. Theodoret,
upon this text, saith that it was decreed in
the Council of Laodicea, that men should not
pray unto the Angels : and that unto his time
they had in divers places of Phrygia, as a rem-
nant of his ancient superstition, churches or
oratories of Michael.

20. A marvellous iriatter to make such an
outer)' of our translation, which is agreeable
to the sense of the Apostle though we cannot
express it in one word. But we do it, say
you, to make the name of tradition odious.
And be not the traditions and decrees of men
odious? which the Apostle, verse 22, call-
eth the precepts and doctrines of men, as
Christ doth the traditions of the Jews. Matt.
15. But where traditions are commended,
you say, the word which flatly signifieth tra-
ditions, we translate instructions, ordinances.
I answer, the Greek word will bear our trans-
lation, and we do avoid the term of traditions,
to distinguish the ordinances and doctrine de-
livered by the Apostles, from the traditions of
men which our Saviour Christ condemneth.
Malt. 15.

21. This maketh not against your nrohibi-
tions of touching of meats and hanaling of
chalices and such like. Why so ? Because
you be no heretics. Nay, but because you
have such precepts and doctrines of men, con-
trary to the scriptures, you declare yourselves
to be as great heretics as these men, against
whom the Apostle spenketh, and to hold
either the same or the like heresies. You
say, " Superstition or voluntary worship is
that which is invented by heretics of their
own head, without the warrant of Christ in
the scriptures. " Herein we asrree with you, '
and such is all Popish superstition. But you f
come in with an or, that " it hath the war- '
rant" of the Holy Ghost in the church : ve- I '
rily, the church hath no authority of the Holy

COLOSSIANS.

267

Ghost, to decree contrary to the scriptures, i
to make religion in touching and tasting,
which the scripture saith to be Ireo. Neitiier
are we comnuuided to obey any man, but so
far forth as his doctrine and decrees are war-
rantable by the holy scriptures. For neither
the church, nor any person therein, hath
power to command or forbid the use of any
creature for religion's sake. But if any com-
pany of men do take upon them to set up a
new religion or worship, in whole or in part,
which hath not the warrant of Christ in the
scriptures, we see by this place it is also con-
trary to the scriptures, iherefbre that com-
pany show themselves not to be of the Church
of Christ, but of Antichrist, and he that
commandeth the contrary to this text, usuip-
eth God's authority as Antichrist, having no
commission from God, or our Saviour Christ.
23. Your abstiasnce from flesn, and eat-
ing of fish, with drinkmg of wine, and
eating of all rnanner of fruits and spices, is
no Christian fast; but a hypocritical coun-
terfeiting. Your abstinence from flesh, and
allowing fish, for more holiness, because the
waters were not cursed, when all flesh was
cursed, is the very doctrine of devils. Your
very fasting and punishing of your carcasses,
not for chastisement, to bring them in subjec-
tion to the spirit, but by your arrogant opinion
of merit, to prefer such boddy exercises
even before faith of the heart, and true con-
trition of the soul, and other fruits of God's
Spirit, is as vile hypocrisy and heresy as ever
was in the ancient heretics-. And therefore
you can never shift yourselves from the con-
demnation of this text, except you leave your
wicked heresies. ,

Chapter 3.
5. A marvellous impudent and foolish cor-
ruption, to make image and idol all one. A
great corruption I promise you to express a
Greek word, by a Latin or English word. For
that £i^(jAu>v signifieth an imas:e, not only all
the new dictionaries do testify, but also the
ancient Greek lexicons of Hesychius and
Phavorinus, and so is the word used by Plato,
Homer, and all other ancient writers. But if
there be so great difference between idols and
images, why do you translate out of your La-
tin, which isservilus simnlachrnrum, the service
of images, contrary to your L*tin, calling the
service of idols? if you will stand in argument
with us, that simulackrum signifieth the same
that £((5u)Xajv doth in Greek, and not that tn-wi',
tlie use of all the learned authors in the Latin
tonsue, is against you, and Tidly, the father
of Latin eloquence, which oftentimes useth
the word simuhchrum for the same that is
otherwise called imxigo or effigies. One or tvyo
examples, I will bring for many, pro Archia,

he saith, standing images, and other images
are not similitudes or images of the minds
but ot the bodies. Against Verres, he nameth
the shape and image ofMithridates. Lactan-
tius, an eloquent Christian, calleth men, the liv-
ing images of God, where you must translate
the living idols of God, it this your translation
be true. Perionius a popish Friar in /)toK^-
sius, de ccelest. Hierarck. lib. 1. c. 1. for the Greek
word tiKwv translateth simuluihra, which if you
should understand for an idol, would make a
inad meaning ol Dionysius. Why spiritual
idolatry, may not be called spiritual worship-
ping of images, I greatly marvel, though it
seem to you never so ricliculous. For tnere
is spiritual worship as well as bodily, and
spiritual images as well as bodilv images,
though you laugh till your spleen p.che.
But yours is the blind heresy, which wor-
shippeth them that have eyes and see not, and
by the judgment of God and the prophet's
execration, are become like unto those whom
you worship, that is having eyes and see not,
for who is so blind as he that will not see ?

10. We know there is in the regenerate a
qua ity inherent of justice, inchoated and im-
perfect, by which we are not justified before
God, but only by the justice of Christ imputed
to us through faith : whereby our sins are hid
and covered from the sight of God's justice.
Yet so that they are forgiven and removed
from us, as far as the east is from the west:
and not remain still in us, as you falsely say
we affirm, after baptism, although corruption
ot our nature which is of original sin doth
remain iu us during our natural life. And our
renovation is begun in regeneration, not per-
fected until after this life. And that doth Au-
giistin expressly affirm, in the first place,
whither you send us. "For not from that hour
in which every man was baptized, all his old
infirmity is consumed, but renovation begin-
neth of the remission of all sins." And the
same argument he holdeth, against Juhanus
the Pelagian as appeareth by these words.
" Although in baptism be performed full re-
mission of sins, yet there hath remained
wherein we might profit to a better wrestling
I to be watchfully and continually exercised^
against the troops of evil desires, rebelling
within us, for which it is said, even to them
that are baptized, mortify your members
which are upon the earth," &c.

21. Retribution of the heavenly inheritance
is not the wages merited by good and faithful
service done to men, as unto God, but it is the
reward promised and freely given to God's
children, of his mere grace and mercy, by
which they are made his children, and so
have interest unto his inheritance : and yet
it is truly and duly rendered, because it is pro-
mised.

S68

X. THESSALONIANS.

ANSWER TO THE ANNOTATIONS ON THE FIRST EPISTLE OF
PAUL 'JO THE THESSALONIANS.

Chapter 1.

6. Paul requireili, that men be no other-
wise followers of him, than he is of Christ, 1
Cor. 11. 1, but by following him learn to fol-
low Christ. Neither doth Tie set up for this
purpose a new order, rule, or relijjion of
raulians, as you do of J'ranciscans, Domini-
cans, &c., but exhorteth all Christians to-
gether, to this kind of imitations, whereas
your sects and new religions, do make divi-
sions among Christians. How can such di-
versity of sects among you bring men to the
imitation of Christ, W-hich was but one?
wherefore your Popish religions have a vain
pretence to follow Christ by following a man's
rule, when they leave the rule of Christ,
which is expressed in his holy word, and is
common to all Christians.

9. Our translation is according to the true
signification of the word, and this text maketh
as much against Papists, as other idolaters ;
when they are turned from serving the living
and true God, to worship dead idols of Christ
and his saints.

Chapter 3.

12. Since God caused the scripture first to
be written, there is no doctrine to be counted
the word of God, but th;it which is contained
in the scripture. So were all the preachings
of Paul contained in the scriptures of the Law
and the prophets, before he did imt any word
of them in writing, as he testifieth, Arfs 26.
22. And whatsoever the lawful lu'ostles,
pastors, and priests of God do preacli in the
unity of the church, is no otherwise to be
taken for God's own word, but as it is conso-
nant and agreeable unto the holy scriptures,
and for Ihc substance of doctrine contained
in them. Else are they no better than the
doctrines and traditions of men.

16. A poor shift of descant, to excuse your
blasphemous confidence in the merit of crea-
tures. Paul calleth the Thessalonians his
hope, joy, and crown, &c., because he hopcth
to have joy and reward for his labour, bestow-
ed in their conversion, according to the pro-
mise of God. Show the like promises if you
can, for salvation to be obtained by the merits
of saints" prayers, or else you cannot without

I blasphemy, in any sense, call creatures your
i hope, and much less have special confidence
in their prayers. The apostle speakelh this,
in respect of his love toward them, therefore
Theodoret saith, "Because he likened him-
self to a mother which cherisheth her child-
ren, he also imitateth the words of mothers,
which are wont to call their young children
their hope, their joy, and such like. Chry-
sostom saith, "Do you not acknowledge
these words to be the words of women,
which being inflamed with love, speak after
this manner to their young children V Am-
brose saith, " The perfection of the scholars,
is the joy and crown of the master.

Chapter 4.

10. In that justification wherein they are
declared to be just which is by good works,
they ought to proceed and increase : but in
juslification by faith they cannot proceed, be-
cause they are perfectly just by the righteous-
ness of Christ. " For he which hath believed,
is as just as he that hath fulfilled the whole
law. He that believeth in Christ haih the per-
fection of the law." Amb. in 10. ad Rom.

10. The commandments of God uttered by
man are to be received not as the commanci-
ments of man but of God. Paul speaketh
of the express commandments of God. All
other precepts of the church, or our pastors,
are to be received, if they be agreeable to the
word of God, and not otherwise. For other-
wise they be not of the Holy Ghost, but of
men only.

Chapter 3.
21. The spirit of the true Catholic Church,
is the spirit whereby the scriptures were in-
spired. Therefore by the scriptures we shall
try whether they boast truly of the spirit. For
all Heretics challenge the Catholic Church
as well as the spirit, but by the scriptures they
are confounded. Therefore Ambrose saith
upon this text : " What things soever do agree
to the sayings of the apostles, and of our Lord
himself, those -things are to be accounted
well said, or blessed, and to be retained ; but
from those things which are seen to be con-
trary to faith we 'must abstain."

ANSWER TO THE ARGUMENT OF THE FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.

Paid speaketh of no unwritten traditions. I of tradition which he mentioned, cap 3, that
For ihosf; iliai he speakpth of, though ihey the poor ought to labour for their living, if
were not wriiten in his E|>istlcs to the Thes- j they be able to work, is the commandment
pnloniaiis, yet they were written in other j of (Jod, Thou shalt not steal: for they that
EpisllfH, or in the gospels, or at least in the eat not their own bread, do steal their liv-
law and the projihets. As that commandment 1 ing.

II. THESSALONIANS.

ANSWER TO THE ANNOTATIONS ON THE SECOND EPISTLE OF
PAUL TO THE THESSALONIANS.

Chapter 1.

3. The apostle doih never assure men to
merit the kiiigdcn ot God by constancy in
persecution, but only to look lor it assuredly
upon the certainty ot God's promises, which
are grounded upon his grace and mercy in
Christ not upon our merit.

5. The Greek, word signifieth to be counted
worthy, which is of God's tree acceptation by
grace, and not of the merit of our constancy.
And whereas you say, we have so translated
it ourselves, 1 confess it is an imperfection in
our iransldUons, tor it should be, that our God
would vouchsafe you, or count you worthy, as
in this place. But because the making wor-
thy is referred to God, our translators were
not so careful of the term, seeing it might be
understood, that God by his grace maketh us
worthy in his account. Nevertheless, how-
soever our translators have gone awry in that
verse 11, you have falsely translated your
own Latin te.xt, which is digiutur, that our
God would vouchsafe or accept as worthy.
For you are never able to prove that dignari
signifieth to make worthy, as you have wil-
ti'T'.y corrupted the text, to make it serve your
heresy. And whereas the apostle saith fur-
ther, It is God's justice to repay glory to the
afflicted, it is not for the merits of the afflic-
tion, but for the performance of his promise.

10. A wise comparison, to show that Christ
is glorified, where he is despoiled of the glory
of his office of Mediator and Advocate, which
by you is communicated to Saints. And
when his Saints are worshipped like idols
with superstition after your own invention,
and not according to the holy scriptures.

Chapter 2.
3. Augustin did read refuga, which signi-
fieth a revolter, w-hich error of his transla-
tion caused him to think the defection and
the revelation of Antichrist to be all one, al-
though the defection pertain to the revelation
of Antichrist, as you say rightly. But this
apostacy, say you, by the judgment in a man-
ner of ail ancient writers, is the general for-
saking and fall of the Roman empire. Indeed
most of the ancient fathers did judge, that the
Roman empire should first be decayed, be-
fore Antichrist were revealed, and that
agreeth most aptly to the revelation of the
Pope to be Antichrist, who was not revealed
before the See of the empire was removed
from the city of Rome, whereby it ceased to
be the empire of Rome, and also was decay-
ed and divided into many parts, as Tertullian
saith, "Who shall be taken away but the
Roman state ? whose departing being dis-
persed into ten Kings, shall bring in Anti-
christ.'' By ten, according to the custom of
the scripture, are meant many. And so was
there many kingdoms made of the Roman
empire, before the pope openly usurped Anti-
christian tyranny. Yet not all the ancient

fathers, nor all whom you cite, do so under-
stand this revolt. Chrysostom upon this text,
Horn. 3, saith, " what is that he callelh here
defection? He calleth Antichrist himself
the defection, as he which should destroy and
carry away very many. Insomuch, saith he,
that if it were possible, even the elect should
be offended." You see Chrysostom calleth
Antichrist the defection, in respect of the
great multitude that he shall carry away
tiom Christ. That you quote, Horn. 4, is upon
another text, of him that shall be taken away,
' namely, the Roman empire, agreeing with
I that wliich Tertullian said. Hierom indeed
I saith, the defection to be from the Roman
{ empire, and so doth Ambrose. But Augus-
tin, as I said before, reading instead of apos-
, tacy or defection, refuga, which is an apostate
or revolter, doth expound it of Antichrist
himself, saying, " He calleth him a revolter,
' namely, from the Lord God ; which if it may
be rightly said of all the uuMdly, how much
] more of him?" That which he saith after,
of taking away the Roman empire, pertaineth
I to the 7th verse. Theodoret also upon this
place, saith, " The defection he calleth Anti-
christ himself, giving him a name of the
; thing itself. For his endeavour is to bring
from the truth, and to cause men to revolt.
I Primasius hath divers interpretations ; the
j first is, that departing, saith he, is a forsakint^
of the truth. Oecumenius saith, " He calleth
J the defection Antichrist himself, because he
, shall separate many from Christ, or else he
saith, the apostacy or defection is a separa-
tion from God." The same in effect hath
Theophylact, 9. Basil, ep. 60, who judgeth that_
I the heresy of the Arians was the beginning of
this apostacy. Therefore you see divers of
I the ancient lathers understand this revolt to
I be from Christ, from God, from the irulli.
Then was it no such presumptiori in Calvin
to refuse the one sort, whom without con-
tempt he calleth learned and witty, and to re-
ceive the other, whom he judged to interpret
more agreeable to the truth. For whereas you
say, he refuseth the other, because their
exposition agreeth not with his blasphe-
mous fiction, thai the pope should be Anti-
christ. Indeed, his opinion is blasphemous
against your Lord God the pope, but against
the God of Heaven, and his Son Jesus Christ
it is not, nor any fiction, but a true interpreta-
tion. And altnough the word apostacy do
rather signify a deiection from Christ, than
I from the Roman empire, yet even that defec-
I tion from the Roman empire agreeth as fitly
as is possible, with this exposition, that the
pope is Antichrist. For the pope was not
openly revealed to be Antichrist, before the
Roman empire was forsaken, and divided
into many kingdoms, all subject to the pope.
This apostacy therefore is rightly interpreted
i to be a wicked revolting from God, of the
I greatest multitude of men, and is called ot^

270

II. THESSALONIANS.

Calvin, q certain general defection of the
visible church, which being liardly builded,
was by the tyranny and subtlety of Antichrist
overthrown.'as a'house witli a sudden tem-
pest, and lay long in the ruins. Yet the
spiritual house ot Christ, the church of his
elect, even among those ruins, was marvel-
lously preserved by his ^race, and never pe-
rished out of the w^orlu. Which, as Calvin
doth oftentimes affirm, so is it not contrary to
the general apostacy or defection here spo-
ken of For this revolt is but of hypocrites,
which falsely professed the truth, and in tlieir
life and doctruie denied the power thereof,
who seem to be the church and are not.
Neither doth Calvin, Wicliff, or Luther,
&.C., use any collusion of words, to hide the
matter, but plainly speak, that you may under-
stand them if you list, when they say, the
true church of Christ is perpetual, and yet
there was a certain general apostacy of the
visible church, that is, of the greatest multi-
tude of men which seemed to pe the church
by outward profession, but wanting faith, was
not the true church of Christ, and therefore
being seduced with error, revolted unto An-
tichrist. That you speak of their variety
and contrariety in this matter, is but a fit of
your ordinary railing without reason or argu-
ment to prove your saying.

We hold no defection or revolt of the true
church, but of that which seemed to be the
church and was not, while it had nothing of I
Christianity, but an outward profession in !
name and ceremonies. For we acknowledge !
that the true church, though obscure, and as !
it were driven into the w^ilderness by the ty I
ranny of Antichrist, yet still continued dis-,
persed over the world, to be the glorious
spouse of Christ, no less in his accoimt when
it was persecuted, than when it enjoyed peace
and tranquillity. Neither doth Augustm re-
fute this opinion, but the heresy of the Dona-
tists, whicn said that the church was perish-
ed out of all the world, except only from
Africa where they were. Which opinion of
theirs, your Popish heresy resembleth, affirm-
ing that the church is perished out of all the
world, except where your pope doth sit and
bear rule. Contrariwise, we hold witli Angus-'
tin, that God hath the Church of his elect in
all parts of the world, wheresoever the sub-
stance of Christian faith unto salvation is
truly taught, tliough it be not free from all :
spot of errors, or wheresoever there are but,
two or three gathered together in Christ's
name, though it be in Rome, under the most
cruel persecution of Antichrist. We acknow-
ledge with Augustin, that the true church
shall not fail to the world's end ; that it did
not fail in the time of Antichrist, nor was
driven into any corner of the world; but was,
is, and shall be always dispersed in many na-
tions. Yea this apostacy of many which
seemed to be members of the church, is ac-
knowledged by Augustin himself, and many
other ancient fathers. And even in these
places that you auote, De unitale Ecclesite.
where he confuteth the Donatists, that said,

the church was perished out of all the world,
and remained only in Africa, he acknow-
ledt,eth the pauchy of the godly, in respect
of tl.e wicked, cap. 12, saymg, " We do not
so si^y, that the church is spread over the
whole w'orld, that only good men are in the
sacroments of the church, and not also evil
men, and those also many more, that in com-
parison of them, the good are but few, where-
as by themselves they make a great number :
and cop. 13, the saying of Christ, shall the
Son ot Man find faith '.' which the Donatists
wrested to prove the apostacy of the whole
world, he confesseth to be meant of the great
abundance of the wicked, and fewness of the
good, because iniquity shall abound, and
charity shall wax cold. Likewise De civilate
lib. 20. cap. 8, where he saith, "that the
church which is predestinated and elected
before the constitution of the world shall not
be seduced when the devil is loosed. In
which time of Antichrist, it is to be beheved,
that there shall not want at that time, either
they which may fall from the church, or
which may come to the church. As first the
church was multiplied of all nations, accord-
ing to the prophecies, so it is to be confessed,
that the charity of many doth wax cold, when
iniquity aboundeth, also that many shall give
place to the universal and greatest persecu-
tions, and subtleties of the devil, when he
shall be loosed." In the rest of the places
quoted, there is nothing else, but that t^e
church hath not perished out of all the world,
and remained in Africa alone, that Christians
shall continue to the end of the world, that
the church of Christ which is Christ's inheri-
tance, shall never have an end. All which
may vvell stiuid with the apostacy or general
defection of the visible church, or that which
seemed to be the church, here prophesied
from the faith of Christ. Hierom against the
Luciferians, saith, "That Christ should be
too poor, if either he had no church, or if he
had his church only in Sardinia. If Satan
possess Britain, France, the East, the people
of India, the barbarous nations, and the whole
world at once, how are the trophies of the
cross brought to a corner of all the earth !
Forsooth the mighty adversary hath granted
to Christ, Spain and the Celtiberians, which
are pale coloured men, and disdained to pos-
sess the province of the Ethiopians." This he
said against those heretics, which said, all
the world was the devil's, and of the church
was made a stew. This maketh nothing
against us, which certainly believe the Ca-
tholic church, though we see it not with our
bodily eyes, nor limit it to any one place, or
any few places. But that the church should
never be hidden, nor the true members driven
into corners, to avoid the persecution of
Antichrist : nor that there should be no re-
volt of the visible church, from the faith of
Christ to the fables of Antichrist, you can
never prove out of this saying.

So great is your desire to charge us with
this apostacy, that you overthrow all that you
said before, denying the revolt of the visible

II. THESSALONIANS.

271

church. For so voii may be counted the true
church, and we the Heretics and Antichrists,
you are content to grant, that the greater re-
voh ofitingdonis, people, and provinces trom
the church shall be tully achieved by Anti-
christ, which is that general deleciiuii and
ruin of the visible church, which we speak
of, notwithstanding that [rue Christians, when
public intercourse of the faithtul with the
church shall cease, shall yet continue in obe-
dience of the church. So that for the point
of apostacy or defection, we are agreed. Let
us see then whether this apostacy may so
agree to you, as it cannot be applied to us.
Which it it may be, then out of doubt you are
the church of Aniiehrist, and not we.

To decide this controversy, who is better
than Paul, who here prophesieth of the apos-
tacy ? The same apostle, 1 Tim. 4, giveth
such evident notes of this apostacy, as agree
properly unto you, but not in anywise come
near unto us. For after he had set forth that
great mysteiy of religion or piety, consisting
in the doctrine of Christ, which is God show-
ed in the flesh, justified in the Spirit, seen of
the angels, preached among the Gentiles, be-
lieved in the world, and taken up in glory,
which should always remain in the true
church, which is the pillar and ground of
truth: he addeth, that the Spirit speaketh not
obscurely, but evidently and plainly, that in
the latter time, some shall revolt from the
faith, placing the chief religion and piety in
abstinence Irom marriage and meats, and
therefore forbidding botTi, speaking lies in
hypocrisy, but attending to spirits of error
and doctrine of devils. By whicli place, be-
ing an evident revelation of God's Spirit, it
is manifest that this revolt from true religion
is discerned by hypocritical abstinence and
forbidding of marriage and meats, which you
cannot deny to be done of you, to some men
at all times, and to all men at some times, as
you will have the times and persons to be
counted more holy and religious, that observe
your prohibitions. These therefore being
given as evident notes, to know who they be
that revolt from the faith, from the church,
and from Christ, being found in you, do ar-
gue invincibly, that you are the defection,
you are the apostacy, you are the revolters,
and not we, in whom no such thing can be
proved. But by the way, you would bring us
into great envy, for calling Peter's chair, the
chair of pestilence, as the Donatists did. If
is shame to lie upon the Devil, for the Dona-
tists did not so call Peter's chair only, but
all the apostolic chairs in the world. And
therefore Augustin answereth : " If all men
throughout the world, were such as thou dost
most falsely charge them, what hath the chair
of the church of Rome done unto thee, in
which Peter sat, and in which at this day
Anastasius doth sit? or of the chair of .feru-
salem in which .lames sat, and in which .John
now sitieth, with whom we are knit in the
Catholic unity, and from whom you have with
wicked rage, separated yourselves ? Why
dost thou call the apostolic chair the chair of

pestilence? If for the men, whom thou thinkest
to speak the law, and not to do it, did our
Lord Jesus Christ for the Pharisees of whom
he said, they say and do not, any injury to
the chair in which they sat?" By this place
it appeareth, that the Donatists bare not ma-
lice only against the chair of Peter, but
against all other apostolic chairs, when they
could not deny but that they which sat in
tliPin taught the doctrine of the apostles. By
which it appeared] also, who sit in the apos-
tolic chairs, namely, ihey that teach the doc-
trine of the apostles, as the Pharisees siitinj;
in the chair ot Moses. Not they that sleep
where the apostles sometime taught, and
much less they that teach things contrary to
the doctrine ol the apostles.

You affirm falsely, that Peter's See stand-
etli still at Rome, when all other Apostolic
Sees be gone. What should I speak of the
churches of India, and Ethiopia, planted by
the apostles, and continued even until this
day? That the first bishops of Rome were
true successors of the apostle, in teaching the
substance of Christian faith truly, and suffer-
ing martyrdom for the same, it is no commen-
dation of them which succeeded in place af-
ter, being in life and doctrine contrary unto
the same. Where you say, the Heathen em-
perors were as afraid of them as if they had
been competitors of the empire, it is false,
neither doth Cyprian so say. But that the
tyrant did more patieriily hear of a competitor
of the empire, to be set up against him, than
of a priest of God to be appointed, after he
had slain his predecessor : his malice there-
fore was greater, though his fear were none
at all. Or as Pammelius doth read and un-
derstand it: Cornelius did more patiently
tolerate the prince that was then his enemy,
than Novatianus the priest that was his ene-
my or competitor. That the emperors did
yield up the city of Rome to the pope, it can-
not be proved by any lawful records, but that
the pope usurped dominion of the city, after
the emperors had lost the possession of Italy,
the stories do testify. And albeit, the em-
perors, as well of Greece, as of Germany, re-
tained the name and title of the emperors of
Rome, yet were they not indeed emperors of
Rome, when they possessed not the city of
Rome, and therefore were more truly called
the emperors of Constantinople, the emperors
of Almain, than of Rome where neither of
them both had dominion or obedience. So
the tyranny of the pope came iii place of ihe
Roman empire. That the Christians honoured
the memories of the apostles, whom the Hea-
then tyrants had slain, it pertaineth nothing to
the dignity of the pope, that holdeth not the
apostles' doctrine and humility: but that the
later kings and emperors, winch were become
the horns of the beast, submitted their crowns
and sceptres not only to such idols as the
pope made of martyrs, but also to the very
seat of that sinful man, it declarelh him plain-
ly to be the successor, neither of Christ, nor
of Peter, nor of the holy martyrs the bishops
of Rome, but to be the king of pride, that ex-

II. THESSALONIAJSrS .

altetli himself above all princes that are set I
up by Goil's oruinance, and so above God j
himself. That liie popedom hath continued j
eight or nine hundred yearo in worldly pomp I
and dignity, it aijreeth also with the prophe- !
cies ot the tyranny oi Antichrist, whereas the i
church ot Christ doih more flourish in spirit- '
ual glory, though it be la adversity, than in
prosperity and worldly dignity. Whereas
you challenge loOO years ot continuance, you
must strike off almost 700 years of that ac-
count. For Gregory that more than 600 years
after Christ, prophecied constantly ot the
revelation ol Antichrist to be at hand, testi-
tieth, that " none ot his predecessors usurped
that profane, proud, sacrilegious, and Anti-
christianname of universal bishop," w-hereby
Antichrist began openly to be revealed, Ul). I
4. Epist. 30, anti 38. ^c. And it was more tliaii 1
300 years after that the efficacy of error did
thoroughly prevail to the advancement of An-
tichrist in his highest pride and wickedness,
when Sylvester the Second, by the devil him-
self, was set up in the seat of Antichrist, Anno
Chrisli lOOO, as is testified by stories even of
Papists themselves, Benno Cardinalis, Pe-
trus Pra:rnonst. Platina, Hermanus Shedel,
&-C. That which Augustin saith of standing
sure, notwithstanding the barking of Here-
tics about it, is the Catholic Church, and not
the See of Rome : and yet all farmer heresies
have made a way for the kingdom of Anti-
christ. The first Heathen emperors could
not prevail again against the church of Christ,
and therelbre the church of Rome continued
in their greatest persecuticjns: but the Goths,
Vandals, Alaricus, Gensericus, Attila, and
others that wasted the Roman empire, prepar-
ed an entrance to the revelation of Antichrist,
who, as Chrysostom and other ancient writers
say, invaded the Roman empire, after it was
overihrown and laid waste by these barba-
rous enemies. As for other kings and princes,
that lived since the manifestation of Antichrist,
they have served as vassals to maintain his
usurped tyrannv, howsoever they had emula-
tion amongst themselves: yea their nmtual
wars and divisions have greatly augmented
his tyrannical dominion. And although the
pride, cruelty, fihhiness, and all other vices
of the popes have been greater and more no-
torious than of any Heathen tyrants: vet their
tyranny by the just judgment of God, for the
punishment of the contemners of his gospo],
hath continued to this day. And to put you
in more comfort. Antichrist shall in some sort
continue, even until the comino; of our Sa-
viour Christ to judgment. And hereof it is,
that some of you have been bold to affirm,
that although the See of Rome should be ut-
terly overthrown, as you have just cause to
fear the accomplishment of the prophecies of
the utter destruction of the whore of Babylon,
yet the pope shall be bishop of Rome, and
Peter's successor, though he remove his scat
to Calcutta. Where, if he forget to bring his tri-
ple crown with him, he may borrow that which
the idol of the devil there worshipped doth
wear, not muchdifTering in fashion from his.

3. The scripture calleth not foreign persecu-
tors Antichrists, though they be enemies of
Christ, but such as went out Irom us, being
none of us, IJuhn'Z. 19. as all heretics and false
teachers: yet not every heretic is that great
Antichrist, but he which above all other doth
most impugn Christ, and prevail most to the
seducing ot the wicked unto theirdestruciion.
And this great Antichrist, to discharge the
pope ot being the same, you affirm to be one
special and singular man, and not one state,
kingdom, and succession of men therein, as
the papacy is, whereby the tyranny ot Anti-
christ is upholden and continued, even until
the coming of Christ. Let us see then upon
what ground this your affirmation standeth,
which being overthrown, we shall plainly
prove out of the scriptures, that the great An-
tichrist is not one singular man, but a whole
state or kingdom of men, continuing under
one head by succession, whereuntc aJso we
will join the testitiiony of the most ancient and
best approved writers of the priiuiiive church.
You say, the Heathen Eiuperors, Turks, and
Heretics were maiy, therefore they could not
be this one great Antichrist. Although for
Heathens and Turks, your conclusion is true,
yet it foUovveth not of your argument, which
taketh that for proof which is the whole mat-
ter in question. The Heathen persecutors and
Turks, are altogether without the church :
Antichrist must sit in the visible church of
God. Other heretics as you confess, are but
limbs and members of that body of impiety,
whereof the great Antichrist is the head or
chief. But it is a main reason, that " by the
article always added in Greek, is signified one
special and singular man." But this is so false,
that children which have scarce tasted of the
Greek tongue, are able to disprove it by infi-
nite examples, LuA-e 4. 4. o aiSpuTo;, man shall
not live by bread only, Mark 2. 27. The Sab-
bath was made 6ia tov avOpu>nov, Km 0 avdpwvos

for man, and not man for the Sabbath, 2 Tim.
3. 17. That the man of God o tov dzov av9po>TTos
may be perfect. Mat. 12. 35. o ayitdos ai-dpuiiroe,

0 TTovTipoi ardpuiTTOf a good man, an evil man,

1 John 2. 18. in one verse o avTcxpioros and ai-
Ti'^^piCTot noXAol, Antichrist, and many Anti-
christs, Mat. 5. 25. 0 avTtitKoi the adversary,
John 10. 10. 0 KXcnrrji, the chief, verse 12. o
fiia8(uT0i, the hireling. Your next reason is,
"Jhe direct and peculiar opposition of Anti-
christ unto Christ's person, John 5. 43. and
chat he shall be received of the Jews as their
Messias :" but no such ihina can be proved
of that text. The tribe of Dan, from whence
he shall be born. Genesis 49. 17, but that
is a weak conjecture, and cannot be proved
out of the text. For heln therefore you allege
the testimony of the fathers. Ireneus, lib. 5,
who conjeetureth out of Hierom, 8. 16, (hat
Antichrist should come from the tribe of Dan,
where the prophet speaketh of the coming of
Nel)uchadnez7.ar, by the i-ity called Dan as
even Hierom dotli expound the place. Ano-
ther conjecture is, that the tribe of Dan is not
numbered in the Apocalypse, with them that
are saved, Apocalypse 7. The cause is niani-

n. THESSALONIAJNS.

273

test, for that the tribe of Levi, supplieth the
twelfth place, which in the account of the
church was not to be omitted. \hn hereof we
may not infer, that none of tlie tribe ot Dan
were saved, and nuic! 'ess, that Antichrist
should be born of this tribe. Ireneus there-
fore doth not ground upon this conjecture, but
showeth immediately, how we are to judge
both of his, and other ancient lather's conjec-
tures, concerning Antichrist, namely, as the
event shall approve them. " Therefore,"
saith he, " it is more certain, and without dan-
ger, to tarry until the fulfilling of the prophecy,
than to suspect and guess of any names." Ne.\t
to Ireneus you place Ilierom, in Dan. 11, who
saith not that Antichrist should be of the tribe
of Dan, but that Christian interpreters did ex-
pound that place of Daniel of Antichrist,
" which to arise of a small nation, that is, by
the people of the Jews, and shall be so base
and contemptible, that princely honour shall
not be given unto him, but by craft and sub-
tlety, he shall obtain principality, so that the
arms of the warlike people of Rome shall
be overcome and broken by him. And
this he shall do, because he shall coun-
terfeit, that he is the captain or chief of
the covenant, that ig, of the law and tes-
tament of God." There is nothing in this
saying, which may not be applied to the
pope, who, as all that profess Christianity,
proceeded first from the Jews, after by craft
and hypocrisy, subverted the Roman empire,
and invaded the tyranny, flierom saith not,
that Antichrist shall be born of the tribe of Dan
or be a Jew by nation, but that he is to arise
of the contemptible nation of the Jews. Au-
gustin saith no more, but that it was thought,
Antichrist should arise of the tribe of Dan.
Therefore this surmise hath no ground in the
Scriptures, and but a faint conjecture of the
ancient fathers. The note ofAntichrist's name,
Apcicali/pse 13. 18, being the number of the
beast, doth plainly prove, that Antichrist is no
singular man : for the beast sisnifieth by all
interpreters, in a manner, the Roman empire,
in which Antichrist succeedeth the heathen
and heretical persecutors. And the number
of his name is contained in Anrfnoj. The
Latin man, not only because he sitteth at
Rome, the chief city of the Latin empire, but
because his tyranny is chief in the Latin
church, and enlorceth the public exercise of
religion to be in Latin : yea generally he hath
brought all civil contracts of buying and sell-
ing in the Latin tongue. And this was thought
very like to be the name of Antichrist by
Ireneus, almost 1400 years ago : for among
o her names that he mentioned, he saith,
Sed el Ldleinos, ^c. " But even the name
Lateinos hath the number of 66G. And it is
very like to be the true name : for that which
is most truly a kingdom, hath that name, for
they are Latins which now reign." You see
plainly by the judgment of Ireneus, that it is
not necessary to understand this text, or any
in the scripture so, that Antichrist must be one
singular man, but rather one kingdom, of
which every king or chief ruler is Antichrist.
35

The time of his revelation is not appointed so
near the world's end, but the tiriie of his de-
struction by the coming of Christ: his reign
is not called short, but in comparison of the
large and eternal rei^n of Christ : as the time
ot the coming of Christ to judgment is ac-
counted short in God's judgment, to whom a
thousand years are as one day, and one day
as a thousand years. By his feigned miracles,
or any figure of him in the scripture, it can-
not be proved that he is a singular man. Now
therefore, let u.s see out of the scriptuies, how-
it can be proved, that Antichrist is not one
singular person. Most evident out of this text,
where it is said, that the man of sin shall be
revealed, whereby it may be rightly cathered,
as John also plainly saith, that Anticlirist was
even then, but he was not revealed, or openly
showed, but closely carried about in many of
his members. Paul saith, verse 7th. The
mystery of iniquity doth even now work, and
shall not be utterly destroyed, before the se-
cond coming of Christ. Seeing therefore, it
is impossible that one man could have continu-
ance from the Apostles' time to the day of
judgment, it is manifest that Antichrist is no
one singular man, but a continual succession
of heretics, first secretly, and after openly,
advancing themselves against Christ, and
God his Father. Hereto agree the most clear
testimonies of John, 1 John 2. 22. "Who is a
liar, but he who dcnieth that Jesus is Christ,
the same is Antichrist, which denieth the
Father and the Son. Every one that denieth
the Son, hath not the Father." This note, as
it doth agree to all heretics, so principally to
the pcpe, who denieth the offices of Christ, as
other heretics had denied his person. 1 John
4. 3. " Every spirit which confesseth not
JesusChrist iscomeinthe flesh, is not of God,
and the same is the spirit of Antichrist, which
you have heard that he cometh, ^and now he
is in the world." 2 John verse 7th. " There
are many deceivers entered itito the world,
which confess not Jesus Christ, that he is
come in the flesh, the same is o T:\inusKai o av-
Ti-<(oiaTO(, the deceiver, and the Antichrist."
Mark that many deceivers, are the deceiver,
and the Antichrist with the Greek article.
1 John 2. 18. " Little children this is the last
time, and as you have heard that ouiTiypnn-of,
the Antichrist cometh, even i.ow there are
many Antichrists." Therefore Antichrist is
no one, but many, and his cor.ing not deferred
until within the three years and a half of the
end of the world, as the Papists by gross un-
der.'itanding of the mystical tirne, described
in the Apocalypse, would have it : but he was
come in mystery, and secretly, even in the
Apostles' time, 'and thnt mystery, by the
malice and subtlety of Satan, which is the
spirit of Antichrist, censed not to work, until
the open and plain revelation of his pride was
publicly professed in the Papacy. Now for
the opinion of the ancient fathers, you heard
before, that Ireneus ihourrht it very likely to
be true of a whole kingdom of Latins: and
therefore it was not proper to one singular
man. Kicrom, in the place by you quoted.

274

II. THESSALONIANS.

acknowledging that all that were not of the
communion ot Damasus, which professed the
divinity of Christ, belonged to Anticlirist, doth
plainly avouch, that Aniichrist was in his lime
no singular man, but the body of all heretics,
the enemies of Christ, whose head was not
yet revealed. So in the other place, they that
nave new names, after any man in the author
of their..ocirine, as Arians, Donatists, Papists,
be Antichrist. Calvinists, Zuin^lians, &c. be
but names of reproach, invented as the like
were by your predecessors, the old Heretics,
Athana'sians, Ale.xandrians, Joanites, &.C.

'i'hai it IS not the sentence of Ireneus and
Hierom Ihave showed plairdy out ot tiieir own
words ; now it remaineth, that we inquire
what other ancient fathers thought upon the
matter. Augustin testilieth, that according to
the judgment of some fathers before him, the
mystery of iniquity is understood of evil men
and hypocrites, which are in the church, until
they come to so great a number, as may make
a great people tor Antichrist, &,c. according
to the testimony of 1 John 2. whereby Anti-
christ by their judgment can be no singular
man. Yea some understood, as he saith, not
only the prince himself, but his whole body,
that is the multitude of men pertaining to him,
together with their prince to be Amichrist.
De civit. cop. I'J. Chrysostom upon this place,
Horn, 3, applying the text of Matt. 24. 24, of
many false Chnsts and f lise prophets, able
to deceive the elect, if it were possible, to
Antichrist, signifieth that it is not necessary
to take Antichrist for one singular man.
Also, Homil. 4, where he showeth that Anti-
christ shall come in place of the Roman Em-
pire, as the Roman Empire came in place of
the Macedonian, the Macedonian of the
Persian, the Persian of the Median, the
Median of the Babylonian, he likewise signi-
fieth, that Anticlirist is a kingdom continued
by succession, as all the rest were whom he
nameth. Primasius interpreting this text, by
Matlhew2A. 24, declareth, that he tiiought An-
tichrist to be no one singular person. Ter-
tullian against Marcion, lib. 5. suitli, "who is
thatmanofsin, son of perdition? &.c. After our
opinion. Antichrist ; as the old and new pro-
phecies do teach, as John the evangelist saith,
that Antichrists are already gone forth into
the world, spirits, forerunners of Aniichrist."
Cvprian,ffe Epist. 76, saith, " thai all the Lord's
adven^aries are Antichrists." RufFinus, expo-
tit, symboli applying also that text. Matt. 24. 24,
to the coming of Antichrist deciareth, that he
thought not Antichrist to be one singular man.
'I'herelore it is not the common sentence of
all the ancient Fathers, that Antichrist should
be one singular person. Seeing therefore it is
manifest by the scripture, that Antichrist is
the whole body of Christ's enemies, unto the
end of the world, wherein there is yet a prin
cipal head tu be openly revealed, why should
it be counted a foolish paradox, that the pope
is Aiitichrisi '. You say, b(!Causc he is Christ's
chiel minister. A sound argument, it it were
not all that is in controversy. But Beza you
«ny, "pricketh po high, that he maketh this

great Antichrist to have been in Paul's daysi
though he was not open to the world." Verily
Beza saiih none otherwise than Paul himself,
and John say. But who should that be, you
say, God knoweth, except he mean Peter, be-
cause he was the first of the order of popes.
But Beza expresseth his meaning plainly,
when he saith, "heretics and false Apostles
that craftily and closely went about to make a
defection from Christ," and therefore as it is a
malicious, so a most foolish and senseless sur-
mise, that he should mean of Peter, who was
none of the order of these popes, which are
now Antichrists. But you are " sure that ex-
cept Peter were Antichrist, neither the whole
order, nor any of the order can be Antichrist."
You can never prove, that Peter was of that
order of Popes, that now are Antichrists : you
say they are Peter's lawful successors in dig-
nity, and in the truth ofChrist's religion. This
indeed you say but when shall it be proved ;
that Peter ever took upon him to dispense
against the Law of God, to usurp authority
above earthly princes, to make articles of
faith, (fcc. a hundred like matters that the
pope doth and hath done? whereof all the
papists, the limbs of Antichrist alive and dead,
neither could or can ever prove, that the Apos-
tle Peter did, or taught any thing like. Where
Beza saith, that divers of the ancient Caiholi c
fathers unawares served towards the setting
up of the great Antichrist, it cannot be denied,
when they yielded too much to the usurped
claim of the bishops of Rome, who long be-
fore the revelation of Antichrist, the mystery
of iniquity working greatly in that see, exalted
themselves, as Socrates testifieth, "beyimd
the limits of priesthood, into foreign domi-
nions," and yet challenged a great deal more
than they could obtain of the ancient Catholic
fathers : and for all that by many degrees
less than the popes, when they openly showed
themselves to be Antichrists, did openly take
upon them. But there is, belike, a great contra-
diction between that which I wrote against
Sanders Rock, of Gregory and Leo, and
that which was uttered by the bishop of Sa-
rum at Paul's cross, whereas, if any reason-
able man will compare both our sayings, he
shall find no repugnance at all in them. The
bishop spake of those points, wherein Leo
and Gregory, which also he declared in that
sermon, taught contrary to the papists, my
writing was of their error concerning Peter's
greater dignity, than the holy scriptures dotli
allow him. Which error had taken root by
long continuance of time, because the mys-
tery of iniquity had wrought in the see of
Rome five hundred years before the time of
Leo and Gregory. This is counted a mala-
pert and impudent part, to place the see of
I Antichrist, working in the see of Rome, even
I in Peter's time, and to make these two holy fk-
I thcr,-i great workers and furlherersof the same.
Indeed furtherers 1 make them, as Beza doth
I many others, yet unawares, while they saw not
whereunto the mystery tended, especially the
I elder. As for the other, when he foresaw the
i revelation of Antichrist, he hindered it to his

II. TMESSALOxMANS.

power : but I make tliem not willing nnil wit-
ting workers and lunherers of the mystery of
iniquity. Tlie chiet matter is, whether the
mystery of iniquity did work in the see of
Rome m Peter's time. That it did work in
Peter's time, the text of Paul is plain. I'hat it
did work at Rome, where jVnlichrist should
be openly showed, .lohn is plain in the Revela-
tion, 17. 9, 18. The ancient fathers, Tertul-
lian, Hierom, Augustin, &,c. testify that Rome
is Babylon, the See of Antichrist. And many
of the old Fathers suspected that Nero was
Antichrist, who was emperor of Rome in
Peter's time. Yea the papists themselves
<:()nlessing that Peter in his epistle, called
Rome Babylon, nmst needs grant, that Rome
is the See of Antichrist and that the mystery
of Antichrist did work there, even in Peter's
time or else why should he call it Babylon?
Now that this mystery did work in the Church
ot Rome, where Antichrist was to be openly
showed, how can it be denied? seeing it did
work in other churches. If Simon Magus, the
father of heretics, as papists confess, first
broached his heresy at Rome, and there con-
tended with Peter, as it were for the chief
place of the church, did not the mystery of
Antichrist begin in the See of Rome, even in
Peter's time ? Again, when there were schisms
at Corinth, onesaying 1 am of Cephas, I am
of Paul, &c. might not the like be at Rome ?
but all this while, you will say, Peter's chair
was free from these mysteries of iniquity.
I do willingly confess, that Peter himself, and
many godly bishops were utter enemies to
Antichristian pride; and therefore I do not
place the mystery of iniquity in the See of
Rome precisely in Peter's time, but near the
same, which in process of time, began by little
and little to show itself. As when Anice-
fis contended with Polycarp about the ce-
lebration of Easter, yet with more modesty
than Victor, who excommunicated the bi-
shops of Asia, because they would not consent
with him in the same ceremony. Cornelius
and Stephen were good men, and martyrs :
yet by Cyprian, Firmilian, and many others,
they were thought to take too much upon
them, in the question of rebaptism, atthouwh
their cause was better. Also in admitting the
complaints of fugitive heretics that were
judged and excommunicated in Africa. Much
more the ambitious titles challenged by the
See of Rom.e, were misliked and condemned
in the Council of Carthage, 3. c. 26. "that the
bishop of the first See, be not called prince of
priests, or highest priest, or any such thing,
but only bishop of the first See." Whereunto
Gratian, 1. Dislinct.99, addeth, " as for uni-
versal, let not the bishop of Rome himself be
called." After this, appeals were forbidden
unto the See of Rome, under pain of excom-
munication, cont. Milevitanum cap. 22. et cone.
Afric. cap. 92. To heal which wound the
bishops of Rome, Zosimns and Celestinus,
obtruded to the bishops of Atrica, a forged
canon of the Council of Nice, which by true
copies of the Niceiie Council, sent from Cyril
of Alexandria, and Atticus of Constantinople,

vaa discovered, Ep.

Afric. ad Celestt

red, Ep. cone. Afn
num. After this, Leo by his legates, and his
epistles to Mariianas and Pulcheria, Ep. 54.
and 55, laboured to hinder the decree of the
general Council of Chalcedon, whereby the
bishop of Constantinople was made equal with
the bishop of Rome, under pretence of de-
fending the privileges granted to the See of
Alexandria, and of Antioch, by the Council of
Nice. But notwithstanding till his practice
and endeavour, the General Council of Chal-
cedon concluded against him, that the bishop
of Constantinople slioiild he his equal in all
things. Whereupon John bishop of Constan-
tinople being lifted up in pride, was not con-
tent to be fellow with the bishop of Rome, but
would be his superior: yea would translate
the authority of all bishops unto his own See
and per.son, by taking upon him the title of
universal bishop. Which when Gregory bi-
shop of Rome perceived, after he could not
prevail with him by admonition, he declared
him openly to be the forerunner of the great
Antichrist: for thus he writeth. "But in this
his pride, what other thing is signified, but
that the the times of Antichrist are even now
at hand? because he imitateth him which de-
spising the legions of angels in equal joy, as-
sayed to break out in the top of singularity,
saying, I will exalt my throne above the stars
of heaven, &c., lib. 4. ep. 34. " All things are
done which were foreshowed. The king of
pride is at hand, and that which is a vile
thing to be spoken, an army of priests is
prepared lor him, because they that were ap-
pointed to be chief in humility, do serve as
soldiers under pride and arrogance," lib. 4.
epist. 38. Thus have we proved by the holy
scriptures, and the testimonies of many an-
cient fathers, that Antichrist is no one singu-
lar man ; that Rome is the place appointed for
his sovereign seat; that the time ofhis reve-
lation was at hand nine hundred years ago;
that he exercised his Antichristian pride, spe-
cially bv the clergy, which are his guard or
army ; that the universal authority which he
usurpeth by the name of universal bishop, is
the pride of Lucifer, whereof Antichrist is
king. These three last points no Papist
can deny, except he will affirm, that the
bishop of Rome erred in so great matters
of faith, as are the revelation of Antichrist,
the description of his qualities and instru-
ments, and the authority of the See of Rome.
4. As a hypocrite he prayeth to Christ
and saints, yet in his blasphemous doctrine
and decrees he exalteth himself above all
that is called God, or worshipped. Even so
he calleth himself servant of servants, yet
niaketh slaves of all kings that will submit
themselves under his tyranny, making them
to kiss his feet, and to hold his stirrup, and
when he rideth in Pontificalibus, to wait upon
him as his vassals, treading upon the Empe-
ror's neck, deposing of emperors and kings at
his plensure.

4. 'I'here is nothin;: in this cVinr>ter to prove
that Antichrist shall not permit anv God to
be worshipped but only himself. The apes-

^6

II. TflESSALONlANS.

tie saith no more, but that lie shall exalt him-
self above all that is called God, or worship-
ped, which he shall do under colour and pre-
tence of the service of God and Olirist, else
could he never prevail to deceive any Chris-
tians. Neither is there any thing to prove,
that he shall deceive the incredulous Jews
onlv or principally, but rather those that pro-
fess the Chnsiian religion in word, which they
do not believe in heart. Neither is it said, or
can it be proved, that Christ shall come im-
mediately alter the revelation of Antichrist ;
but contrariwise it is said, that Christ shall
consume him with the Spirit of his mouth,
which is his ho\y word, and utterly abolish
him with his glorious presence. He biddeth
them not stick to any traditions of doctrine
not written in the scripture, but to such as he
had delivered both by preaching and writing,
who preached no doctrine but that which is,
and then was, contained in the holy scrip-
tures.

4. That the great Antichrist came nine
hundred years ago, you have heard by the
testimony of Gregory. As for y&ur other
surmise, that he shall abolish the pubhe ex-
ercise of all other religions true and false,
saving that which must be done to himself, it
hath no colour of reason out of the scripture,
although it be true that Antichrist maketh ac-
count of no religion, yet under the colour of
religion and God's service, he usurpeth all
honou'' due to God. So saith Hieroiii, that
Antichrist shall obtain his Antichristian ex-
altation, by counterfeiting that he is the cap-
tain or chief of the covenant, that is, of the
law and testament of God, Dan. cap. 11. He
shall not therefore abolish all religioa true or
false, or suffer none to be worshipped but
himself, but by feigning that he is the chief of
religion, and captain of God's covenant, ns
the pope doth. He shoiild by Hierom's judg-
ment advance himself above all religion.
And therefore although we be not bound to
seek a figure of Aiuichrist in the blasphc- 1
mous decree of Darius, yet the pope, not for
a time, but perpetually deqreetli, that none
other in effect be acknowledged for God, but
himself Seeing he alone taketh upon him
to dispense against the Law of God, which
argueththat he arrogateth to himself authori-
ty above God the Lawmaker. For no Law
can be dispensed withal, but either by the
same authority by which it was made, or
by a greater. Above Chri.st he e.xalleth him-
self, and his prophetical, kingly, and priestly
office, not only in abrogating his institution
of the supper of both kinds, and many other
notorious matters, but also in granting full
pardon of all sins, and absolving niun both
from the pain and the fault, which he denieth
to have been done by Christ in the sacrifice
of his death and passion. Yea, he deposeth
Christ o\it of iiis ftornal pri' sthood,by setting
up another sacritiro and priestiiood after the
order of M<lcliis(di;c, wherrby he protest-
eth against the sufficiency of the sacrifice and
priesthood of Christ, and also maketh every
one ot his vile creatures, the mass priests,

superior to Christ, God and Man, whom they
take upon them to offer to God his Father.
Whereas Christ himself could not have offer;
ed that most acceptable sacrifice of himself,
unless by his divine and eternal Spirit, he had
been in some respect better than himself.
Against the Holy Ghost he exalte th him-
self, blaspheming the scriptures inspired by
him, to be imperfect and insufficient for the
instruction ot the Church, without his tradi-
tions and decrees, by pronouncing that to be
profane, and ibrbidduig as unholy, that which
he hath sanctified, as marriage and meats, and
giving special holiness to such creatures as
he listeth. By usurping the office of the
Holy Spirit, in applying the merits 9f Christ,
and the effect of his passion, according to hia
pleasure, by his indidgences op.d pardons, and
by sucraments and ceremonies of his own iii-
vention. Arrogating in all things the spirit
of truth, that he cannot err, exempting him-
self from all mortal judgments, though he
carry infinite thousands with liiin to hell ! be-
side innumerable other blaspheinings of proud
speeches, doctrines and decrees, whereof his
laws and religion are full. And therefore,
although to blind the eyes of the simple, he
hath some hypocritical title of humility to
make some show of adoring God, in exterrial
and ceremonial manner, yet cannot he so dis-
semble his pride and contempt of God, but
many times it breaketh forth into open blas-
phemy, as hath been noted in divers of them,
but that which is notorious in all. and main-
tained by all, cannot be hidden How in his
greatest pomp the sacrament which he pre-
tendeth to honour as God, is earned before
him on his hackney, when he himself is car-
ried on men's shoulders. How his throne is
set above the altar. How the cross which
must be carried on the right hand of Kings,
swords or sceptres, because divine honour is
due to it, as they say, is notwithstanding
laid under his feet; how in the Jubilee he
beatetli open the gates of Paradise TOth a
golden hammer, with a hundred mo e
notes of Antichristian nride, expressed in
the Pontificals, and practised in their solem-
nities.

4. Though some of the ancient fathers
supposed that Antichrist should sit in the
Temple at Jerusalem, yet tliey had no reason
out of the word ot God so to ;!.ink. For the
Temple of Solomon being uftcrly destroyed,
though another like it should be builded ac-
cording to this surmise, yet could it not be
called the Temple of God. But the church
of Christ is by the Apostle called the Temple
of God. 1 Cor. 3. IG. 17. 2 Cor. G. Apoc. 3. 12.
Wherefore the Apostle meaneth, that Anti-
christ shall sit in the visibl** Cliurch of God,
or that which is so called and commonly re-
puted, and there usurp divine authority. That
" the abomination of desolation consisteth
chiefly in abolishins the popish Mass," is a
vain presumption without authority of the
Scriptures, or testimony of the ancient fa-
thers. For rather the Mass is an abomina-
tion that bringeth desolation, because it over-

11. THESSALONIANS.

277

throweth the virtue of the sacrifice and Priest-
lood of Christ, in which is the only comfort
)f all Christian men's consciences.

Now you confess, that by the jud!,'ment of
\ugustin and llierom. Antichrist should sit in
he church of Christ, rather than the Temple
)1 Solomon. By Auirustin, lie should not
inly sit in the churcli of God, but take upon
lim with his retinue to be the only church of
Jrod. For thus he writeth, reporting the
opmion of other men whereuntohe givethhis
issent. "Some will have not only the Prince
or chief himself, but his whole body, iliat is,
the multitude of men pertaining to him, to be
understood in this place, together with their
Prince, to be Antichrist. And think that it
should be said more rightly in Latin, as it is
in the Greek, that he should sit, not in the
Temple of God, but as the Temple of God,
as though he himself were the Temple oi' God,
which i.s the church." There could noihing
be said nu)re properly of the Pope, who bo .st-
eth himself lo be head and foundation of the
church, and that there is none other church
of God, but he and his body. Hierom saith :
" He shall sit in the Temple of Jerusalem, as
some think, or in the church, as we more
truly judge." Neither are these fathers
alone, but others of good credit joining with
them. Chrysostom upon this text saith :
That Antichrist shall command himself to be
w.rshinped instead of God, and to be placed
in the Temple of God, not only at Jerusalem,
but also in the churches. Theodoret saith :
" He calleth the Temple of God, the cliurch
in which Antichrist shall arrogate unto him-
self the chief state, endeavouriuL'' to show
himself as God." Primasius saith: "That
which is called God, is the church. That
which is worshipped, is the highest God. So
that he shall sit in the Temple"of God, boast-
ing himself that he is God. That is, that he
himself is the church: which is as if he should
say, he sitteth as the Temple of God, boast-
ing that he himself is the 'Pemple of God, or
he sitteth as God, boastins that he is God."
This is out of the rules of Ticonius, out of
which it is like that Augustin also took his
judgment aforesaid. Scverianus, apud Oeat-
njen/um, saith upon this text, "He speaketh
not of the Temple of Jerusalem, but of the
churches of God." So saith Theophylact,
"Not in the Temple which is at Jerusalem,
specially, but simply in the churches and in
every Temp'e of God," Thus you see by
the most and best approved authors' judgment,
Antichrist should sit in the church of God,
" But not as though he should be a chief
member of the church of Christ, or a special
part of his body mystical;" say you. Indeed
Antichrist is nomeinberorpart of the church,
or mystical body of Christ, yet he sitteth in
the visible church, boasting himself to betlie
chief head thereof, yea as though he and his

else found, but in his person and place. We do
not therelore make the Pope a member of the
church of Christ, but an enemy tliereof, usurp-
ing tyranny above the church, and thereby
declaring that he is Antichrist. Whereas
John saith, that Antichrist and his precursors
should ^o out of the church, it is true, and so
IS the Pope gone from th*- doctrine of the
Apostles, and out of the church of Christ,
whereof the bishops of Rome, his predeces-
sors, wore soirieiiines true members and ser-
vants of the church. But yet lUose heretics
continued in the outward lace ot the church,
and profession of Christianity, though they
were never true members of the church and
mystical body of Christ. Example of one of
these Antichrists we may see in the proud
pvchxte Diolrephes, that would not receive
John himsell, and usurped tyranny in the
church, 3 Juhn, verse 9. The like is to be
said ot Cerinthus, and other heretics, that
boasted ot the church of Christ and Christi-
anity, as the Pope doth, yet were enemies ot
the church, and no true members thereof.
And even that which you afHrm of Antichrist,
is true of the Pope. For he is revolted from
the Catholic church ot Christ, and boasteth
that he only and his are the church, and usurp-
eth tjipon the church by tyranny, and by chal-
lenaing worship, relisrion, and government
thereof He is adored by the Popish churches,
where his sacrilegious decrees are obeyed,
above and against the laws of God, and so
he sitteth in the Temple, and against the
Temple of God, therefore by your own de-
scription, we may call him Antichrist.

Both these causes agree most aptly to the
Pope : "For he impugneth Christ's kingdom i'l
earth, that is his spiritual regimen, which he
constituted and appointed in his church, and
the form of government ordained therein, ap-
plying them to himself by sinsrular tyranny and
usurpation." All this and tnuch more'Gre-
gory saith of him that usurpeth but the ti-Je
of Universal Bishop. How much more doth
it agree to the Pope, who doth not only make
himself Prince of Bishops, and Pre ident of
Ecclesiastical judgments, but taketh awavall
authority of bishops, and usurpeth all iiiito
himself "Far from all Christian men's
hearts," saith he, " be this name of blasphemy,
in which the honour of all Priests is taken
away, while it is proudly challenged of one
man to himself Lib. 4. Epist. 32. 34. 36. 38.
But that which is more properly the spiritual
kingdom of Christ, than the external form of
government in the church, the Pope im|)U!.'n-
eth. The other cause, for impugning Chris;'s
Priesthood, doth most properly agree to the
Pope, and specially for setting up and main-
taining that horrible blasphemy of the sacri-
fice of the Mass, and communicating the
Priesthood after the order of Melchisedec to
II his shavelings, which is the special and

body were the church itself, as Ausustin and singular dignity of Christ alone. Fa. ]. 10.
Primasius testify : he taketh upon him the [ Hcb. 7. And lest we should seek further for
chief seat in the church, as Theodoret saith. • the blasphemous exaltation of Antichrist, be-
Therefore all things agree so aptly to the | hold you are not afraid to say ; "That the
Pope, as the great Antichrist can be no where i sovereignty of Christ in earth, consisteth only

11. THESSALONIANS.

m the two, the Pope's primacy, and the sacri-
fice of the Mass. Whereby you exclude all
sovereignty ol Christ governing iiis church
on earin and every one ot his elect by his
Holy tipirit ; ruling the same by his heavenly
word, and subduing his enemies by his niighiy
power and providence, working eti'eciually in
the preaching ol the gospel, and administra-
tion of his sacramenis. You acknowledge
the sovereignty of Christ to consist in nothing
but in [hosetwo, wherein his sovereignty is
most oppugned and blasphemed. What blas-
phemy is it to say, that the Priesthood of
Christ is exercised only or most properly in
earth, by the sacrifice of the Mass ? As
though Christ being ascended into heaven,
after he hath by one sacrifice of himself once
otrered, made perfect forever all those that
are sanctified, doth not only and most pro-
perly exercise his priesthood in his own per-
son, which none else can exercise, because
none else but he alone is able to save torever,
those that by him come unto God, always
liviris that he may make intercession lor us,
/fe6.'7. 24, 25.

6. Augustiii which saw not the fulfilling of
this Prophecy, professeih his ignorance, as
Ireneus doth'in part: yet most ot the ancient
writers understand this " let," to be the Ro-
maii himpire, which so long as it stood. Anti-
christ could not possess the city of Kome,
which was appointed lor the seat of his
tyranny, nor usurp such dominion as alter
that was taken away, he challenged. That
we feign nothing upon this text is manliest,
because we affirm nothing but that which the
ancient fathers have said before us. Al-
though because we sec all these things openly
revealed, which were to them more obscure,
because they were not performed, we note
the person more boldly, and clearly we pro-
nounce of the fulfilling of this prophecy.
That :he mystery of iniquity is the covert
working of heretics towards the manifesta-
tion of Antichrist himself, we agree with you.
Whereas Antichrisuhe Pope openly blasphe-
meth the scriptures as insudlcient, and not-
withstanding the institution of Christ, depriveth
the people of the Lord's blood : though he by
his wicked life lead infinite thousands of souls
to hell with him, most impudently boasieth
that he is not to be reproved or judged of any
man; braggeth that he cannot err; that he
hath all laws in the closet of' his breast ; that
he is above all laws; that his will is instead
of reason, and such like matters which you
cannot deny.

The other words the ancient fathers, for
the most part, do expound of the Roman Em-
pire, which was utterly subverted before An-
tichrist was in his highest exaltation, and now
is nothing but a name and shadow of an Em-
pire, and long since when it was of some
power, ceased to be the Empire of Rome ;
when Antichrist had set up his kingdom
there, and the F]mperor had nothing but a
bore name of the Empire of Rome. Yet
Theodorct thinkeih as Calvin doth, that this
" let" should be the preaching of the Gospel

j oyer all the world, which because it was pro-
mised by our Saviour Christ, must have been
fuifiUed before Antichrist, or the end of the
world to come. Where you conclude, that
all men perceive ourdoctrme and doings tend
to plain Atheism and Antichrisiianism, it is
nothing but impudent railing without any
reason.

9. Beside the strange and wondrous works
of Antichrist in removing the monarchy from
Greece to France, and then to Germany, to
the utter overthrow of it in both places, with
divers other translations of kingdoms, depo-
sing of emperors and princes, and setting up
his vassals in many dominions, &c., there
was never any state of rehgion of the heathen
so full ot miracles, lying signs, and wonders,
as the religion of Antichrist : the most of
them being monstrous fables, some magical
illusions, and crafty conveyances ol legerde-
main. Of which reports the legends, por-
tuses, festivals, promptuaries, sermons, and
other books are stuffed so full, that nothing
almost is thought to be sufficiently proved,
that is not confirmed by a number of false
and frivolous miracles: yea they cease not
at this day to continue some of these mon-
strous fictions, as of their miraculous hosts at
Mechlin, and ot the miraculousblood of Christ,
at Paris, as good as the blood of Hailes, which
was a confection of honey and saffron renew-
ed as often as it pleased them, of the Virgin
Mary's milk, with ten thousand false tales
of relics, that are in every corner of the
Pope's dominion. Besides new cures also of
the restoring of Margaret Jesop to her limbs
at the sacrament o? miracles, whom the
beadles of bride well, if they had had in cure for
her whoredom, would have healed also of her
lameness. With the vision of the black dog, and
other fables reported byBristow. As for our
doctrine, it having manifest testimony of the
holy scriptures, needeth no confirmation of mi-
racles. Although God himself, for the preser-
vation of his church worketh great things, which
being done by him, ought to be wonderful in
our eyes. Among winch the marvellous pre-
servation of our sovereign, against so many
conspiracies, treasons, rebellions, murderings,
poisonings, conjurings, invasions, and other
devilish practices, devised by Antichrist and
his limbs, against her person, her realm, and
kingdom, now these thirty years continuing,
is as glorious a work of his merciful protec-
tion, as ever was seen in any age, or is re-
corded in any story, holy or profane.

15. Our translations are true and according
to the true sei-se of the word, and of the text.
And seeing traditions are sometimes taken in
evil part, as you confess, we do rightly avoid
the ambiguity, when, as the signification of I

j the word doth bear, we translate instructions, '

I constitutions, ordinances. And it is as much
advantage as you can justly require, to have
instructions, constitutions, ordinances of the
Apostles, unwritten, but that under the voice,
sound, and colour of the word, traditions, you
would have all your fables and inventions of

I false doctrine, received without any exami-

11. TllESSALONlANfc'.

U79

nation or trial, whether ihcy came from the
Apostles or no.

But now let lis see whether this text dolli
allow any traditions, instrueiions, or ordi-
nances ot the Apostles, that are no where ex-
pressed and contained in the seriptures.
Paul willeth them to hold the traditions which
they had learned, whether it were by word or
by his epistle : ergo, say you, " not only the
things wriiten and set down in the holy scrip-
tures, but all other points of truth and points
ot religion uttered by word of mouth, and
delivered by the Apostles to their scholars by
tradition, be here approved. Indeed aa well
that which the Apostles did preach, as that
whichthey did write,is here approved. But how
doth it follow out of this text, tl'.at the Apostle
did preach or deliver any tiling by word of
mouth, which is not written an(i set down in the
holy icriptures? Unle.«s this be your argu-
ment, all was not written in the' epistle to
the Thessalonians, ergo, it is no where written
or set down in the holy scriptures. There-
fore this text proveth not that the Apostles
left traditions, necessary to be observed unto
salvation, which are not continued in the scrip-
tures : or that the scriptures do not contain
all things necessary to be known, believed,
and practised unto salvation. Having there-
fore no warrant in the scriptures for such
traditions as are no wherr w iiMcn, you bring
a whole troop of ancient lailins, who if they
had been always attentive in tliis iiuiiit, shoidd
not in some things have been so carried
away as (hey were. Yet if their sayings be
well marked according to their meanings,
they speak nothing ior the credit of Popish
traditions, that is articles of doctrine neces-
sary to salvation, not written or set down in
the scriptures. For some time they call the
scriptures itself by the name of tradition, or
else they speak of doctrine contained in the
scriptures, and able to be proved by them,
though not expressed in the same terms: as
Omousion, the Trinity, the three persons, the
baptism of^ infants, and such like. Or else of
ceremonies and rites, which are not neces-
sary to be at all times, and in all places the
same. For ni.iny of those external obser-
vations and rites, which they ascribe to
tradition of the Apostles, have been long
since abolished and grown out of use, and are
not observed even in the Popish Church,
whereas they have a greater number which
be of later invention, which yet they would
father upon the Apostles. Last of all, those
few errors which, the triystery of miquity
prevailinL', were received in their time, divers
of the ancient fathers ascribe to tradition,
because they had no ground in the scrip-
tures. Now therefore let us consider your
testimonies for tradition unwritten, in order.
You note in the margin Dionys. ecrl. Hier.
cap. 1. Who speakethof the sacraments and
cereinonies of the church used in hia time,
referreth them partly to the scripture, partly
to the tradition of bishops. Meaning the sa-
craments to have their institution set down
in the scriptures, other ceremonies to have

been ordained by the governors of the church,
and by tliern delivered unto him. But of
doctrine delivered by the Apostles, that ia
no where written in die scriptures, and yet
it is necessary to salvation, he speakeih not
one word.

Chrysostom's words be these, " Hereof it
is manifest, that ihey delivered not all by
episile, but many things without letters, and
the one is of as great credit as the other.
Therelore we think the tradition ot the church
also to be worthy of credit. It is a tradition,
inquire no more." It is certain that Chry-
sostom speaketh of such traditions as are not
expressed in so many words in the scriptures,
yet are they contained indeed in them, or
else of those last words it is a tradition, &,c.
it should follow, that we should never search
the scriptures for anytldiig, but depend wholly
upon tradition. But that the scripture is not
only tiecessary, but also containeth doctrine
sulnciontfor our salvation, he declareth plen-
tifully, m other places. One example shall
suffice. iTim.Hom.d. " If we have need
to learn any thin^, or not to know any thing,
there, in the scriptures, we shall learn it-
If it be needful to reprove falsehood from
thence we shall drasv it. If any thing be
lacking unto us, that we must obtain, to be
corrected or chastised unto exhortation or
comfort, out of the s:inie also we do learn it."
Theodoret's v,-ords are these, " You have a
rule of doctrine, the words which we deliver
unto you, which both being present, we have
preached unto you, tmd being absent, we have
written unto you." This Greek father as you
see, so understandeth this place, that the
Apostle hath written the same things that he
preached. Therefore delivered nothing un-
written. Hentenius a Papist, translating Oe-
cumenius into Latin, even in this text, ior
the Greek word irapaooais, rendereth institu-
tions, as some of our translations have. The
comment is the very words of Chrysostom in
effect, and have the same meaning. " The
Apostle delivereth somethings both by wri-
ting and without writing, and both are worthy
to be observed. Therefore the tradition of
the church without writing also is to be ob-
served." He meaneth as Chrysostom, that
the doctrine of the church, taken out of the
holy scriptures, is to be observed, though it
be not expressed in them, in such form of
words, as it is delivered by the church. So
the doctrine of Christ and his Apostles was
nothing hut the doctrine of the holy scriptures
of the Old Testament, yet uttered not always
in the same forms of speech, although the ar-
gument and matter were manifestly contained
in them.

Basil speakeih partly of such doctrine as
is contained in the scriptures, though tiot in
the same form of words, as the glorifying of
; the Holy Ghost, with the Father and the Son,
I which is the matter he defendeth by tradi-
j tion : partly of ceremonies and rites, whi h
are not necessary to salvation. Among which
i ceremonies, he rehearseth, as an Apostolic
' tradition, a custom that the Christians had of

280

11. THESSALONIANS.

old time, between Easter and Whitsuntide,
to pray standing, wiiich long since is grown
out ol use, and not observed by the Papists
themselves, no more than that lorm ot gio-
ritying the Trinity, which he so earnestly de-
ieiideth. Therelore these traditions are not
necessary. Of the elevation of the Eucha-
rist, he speaketh not, but of showing of the
bread of thanksgiving, and the cup of bless-
ing. Neither speaketh he of divers ceremo-
nies used before and after consecration, but
of other words or forms of prayer not ex-
pressed in the Gospel, used before and after
the ministration of the sacrament, yet doubt-
less contained in the scriptures, and agreeable
to them tor the matter. Hallowing the font,
he nameth not, but blessing of the water ol
baptism. Of exorcisms, he speaketh nothing.
I3ut that he acknowledgeth the scripture to
contain all doctrine necessary to salvation, he
expresseth his mind sufliciently in other
places. " It is n most certain argument of
infidelity, and a most certain sign of pride, if
any man will reject any of those things that
are written, or being in anything that is not
written, when our Lord saith. My sheep
hear my voice, and a etrancer's they will not
hear."' Trwi. de fide. " Ol such things as
are in use with us, some are under the com-
mandment of God prescribed in the scripture,
some things are omitted ; concerning those
thin;is that are written no liberty is given us
at all, either to do any thing that is forbidden,
or to omit any thing that is commanded ; see-
ing the Lord hath only charged us and said,
thou shalt keep the word which I commanded
thee this day, thou shalt not add to it, nor
take away from it, &,c., but of all those
things that are omitted, the Apostle Paul hath
set forth a rule for us. All things are lawful
for me, but all things are not expedient."
This is Basil's answer to this question,
" Whether it be lawful or expedient that a
man permit unto himself to do or say any
things which he thinketh to be good, with-
out the testimony of the holy scriptures?"
Res. hrev. inter. ]. Basil therefore, beinjr
rightly understood, maketh nothing for Popish
traditions that are urged without scripture, as
necessary to salvation.

Hierom you say, reckoneth up divers like
traditions, that are necessary, as you said the
other were, which Basil mentioneth. In the
former place his words be these, in the per-
son of the Liiciferian heretic. " Knowest
thou no', that this is the custom of the church,
that hands are laid afterwards tipon them that
are baptized, and so the Holy Ghost is called
upon? Thou demandest where it is written?
In the Acts of the Apostles. But if the au-
thority of the scripture did not warrant it, the
consent of the whole world in this part would
obtain tlte force of a prcce))t. For many
other things which are observed in the
flnirchcs by tradition, have obtained the au-
thority of n written law, as in baptism, to dip
the head ihrico. Afterward, tliat they which
are come forth from bajjiism would taste a
temper of milk and honey, to signify their

infancy. On the Lord's day, and throughout
every Pentecost, neither to pray on the knees,
I nor to fast, and many other things are not
j written, which reasonable observation hath
j challenged."

Of all these ceremonies you observe only
one. Therefore every child may see, that
these ceremonies, with others, were either
untruly ascribed to the apostles, or if they
came from the apostles, they are not neces-
sary for us. If you say, the church hath au-
thority to abrogate or admit traditions of the
apostles at her pleasure, you may say as
much of the holy scriptures. For we heard
befiire, that traditions unwritten were as
worthy of credit as those that are written.
But the truth is, these ceremonies came not
from the apostles, but that men might more
esteem them, were attributed to the apostles'
tradition, as Hierom declareth, Ep. ad Licin.

" That you demand of the Sabbath or Sa-
turday, whether it is to be fasted, and of the
Eucharist, whether it is to be received every
day, which thing the church of Rome and
Spain are said to observe, the most eloquent
man Hippolytus hath written of them, and di-
vers writers gathering here and there, out
of sundry authors have set forth their opi-
nions. But 1 think good to admonish you
briefly of this thing : that ecclesiastical tradi-
tions especially such as do not hinder the
faith, are so to be observed as they have been
delivered of our elders. And that tiie custom
of some men, is not overthrown with the con-
trary usage of other men. And I would we
could fast, at all times, which we read in the
Acts of the Apostles, that Paul and the be-
lievers with him did in the days of Pentecost,
and on the Lord's day. And yet they are not
to be accused of Manichees' heresy, seeing
carnal meat ought not to have been preferred
before spiritual meat. Also I would we
might always receive the Eucharist, without
condemnation of ourselves, and a pricking
conscience, and hear the Psalmist's saying :
Taste and see how sweet the Lord is, and to
sing with him : my heart hath uttered a good
saying. I say not this because 1 think the
Lord's days are to be fastc;!, and that I would
do away the solemnity which is continued
for sixty days together: but let every pro-
vince abound in her own sense, and esteem
the precepts of their elders, to be Apostolic
laws." You sec by his judgment, that many
ceremonies were accounted Apostolic tradi-
tions, which were contrary to the very prac-
tice of the Apostles, and that the custom of
every country, was esteemed as an apostolic
law. This maketh altogether, against your
position of apostolic traditions beside thp
scripture, and the same to be necessarj' for
Christian men in all places and times to ob-
serve. But (hat Hierom would have no doc-
trine obtruded as necessary to salvation
which is not contained in the holy scriptures,
he showeth in divers places, Matt. 23. " That
which hath no authority of the holy scrip-
tures, is as easily condemned, as it is allow-
ed :" and in Aug. cap. \. "Such things as

U. THESSALONIANS.

231

men find out and feign of ihemselves as it
were of apostolic tradition without (he autho-
rity and tesiitnonies ot the scriptures, the
sword of God's word doth strilie down."
Next to iiieroni, you place Augi:siin, wiio
you say doth not only reter many ceremonies
to the apostolic tradition, "but also he wri-
teih thut many articles of our religion and
points of highest importance, are not so much
to be proved by scriptures, as by tradition."
That some articles are proved both by scrip-
tures, and also by tradition, it is no hurt, lor
that only is a true tradition, that hafh the tes-
timony ot the scripture to warrant it. Nay, say
you ; he avoiicheth that in no wise we could
believe that children in their infancy should
be baptized. Verily it he did so avouch, he
was in a great error. For we have as good
arguments out of the scriptures, that iniants
are to be baptized as old folks. But you do
impudently belie him, for he hath no such
words or meaning. For he saith, " Tlie cus-
tom of the church, in baptizing of the infants,
is not to be despised, nor by any means to be
accounted superfluous, neither to be credited
at all, of it were not an apostolic tradition.
For even thai age hath a grtjat weight or tes-
timony, whicii first merited to shed blood for
Christ."

Hovy prove you, that by apostolic tradition
or delivery, he meanelh here an unwritten
traJiiion ? lie is so far from denying, that
this custom hath testimony in the scripture,
that he presently allegeth an ar<jnment out of
the scripture to confirm it. They that may
shed their blood for Christ, may be baptized,
infants, as the scripture tesiifieih, did shed
theii; blood for Chris', ihcrefore thev maybe
bapiized. De baptismo contra Donal. lib. 4. cup.
24. He proveih the baptism of infants, not
only by the custom of the church observed
ever since the apostles, but also by the insti-
tution of circumcision out of the scriptures.
So likewise, that such as were baptized by
hereiics, were not to be rebaniized, he pro-
veth by the saying of John 13. He that is
once washed, needeih no more to be washed.
De baptismo lib. 2 cap. 14. And by example of
them that were circumcised in the ten tribes,
where Jeroboam's calves were worshipped.

That evil men have baptism and do give
and receive baptism, though they be not
chansed info better men, we have proved as
1 think sufficiently both oiif of tlie canonical
scriptures, and out of Cyprian's own writings.
De hap. lib. 6. cap. 3. Of which it followeth
manifps ly, that such as are baptized by here-
tics, are not to bp baptized again. Therefore
this point of religion hath sufficient warrant
out of the scriptures. Helvidiiis was not con-
demned by tradition only, but. because he af-
firmed a new doctine, without the testimony
of the scriptures, as Hierom saith. "As we
deny not those things which are not written,
so we rejfct those things which are not writ-
ten. That God was born of a virgin we be-
lieve, because we read it. that Mary had ma-
trimonial company with her husband after
her childbirth we believe it not, because we

do not read it." Cant. Hdv. Neither doth Au-
gustin speak any thing of this condemnation
by tradition only. " But," you say, " wiiiiout
tradition no heretic will yield, be the scriptures
never so plain." And what heretic was ever
so gentle, to yield lo tradition, that would not
yield to tlie scriptures? but whether heretics
yield or no, they may always be confuted by
the holy scriptures, and so iiave all hereiics
been always beaten down, though ISatan
which inspired them with arrogancy and
error, will not suffer them to yield. As for
Zuinglius whom you name among heretics,
he would always yield to the scriptures. Epi-
phanius in the first place, Hares. 6i,speakeih
of the commonlv received doctrine ot the
church, whereunio our interpretations of the
scriptures ought to be agreeable, and not fol-
lowing allegories, or other strange senses.
Whereby he declareth that the traditions of
which he speakeih, are the sense of the scrip-
tures, though they be not the very word.=, as
that which he saith, to be the apostle's tradi-
tion : that it is a sin to marry after virginity
decreed, according to this tradition, he saith,
that text, 1 Cor. 7, is to be interpreted, "if a
virgin marry she sinneih not," and therelore
to be spoken of such virgins as had not de-
creed or vowed virginity. And the tradition
he proveth imniediately out of the scripture.
I Tim. 5. 22, of widows that break their first
faith. In the latter place, /for. 55, liejoiiieih
tradition unto the scripiures, both which to-
gether, are a good confirmation of truth, that
no man be deceived with new fables. But
that tradition, or continuance of doctrine,
which hath no foundation in the scriptures is
sufficient to build upon, he saith not.

Ireneus, doth first confute the heretics out
of the holy scriptures, saying, " The apostles
first preach the gospel and afterward by the
will of' God delivered it in writing, to be the
foundation and pillar of our faith." lib. 3. cap. 1,
which doctrine the church from the apostles
had preserved unto this time. "But when
the heretics," saith ho, "are reproved out of
the scriptures, they fall to accusing the scrip-
tures themselves, as though all is not well in
them, and that they be not of sufficient autho-
rity, and that the truth cannot be tbund out of
'hem, by ihem thnt know not the tradition.
F.)r that was not delivered by writiiu', !)ut by
word of month, for which cause Paul said we
speak wisdom among them that are perfect,"
&o. lib. 3. cap. 2. Agaiiist these heretics
therefore, that alleged traliiion of the apostles
beside the scriptures, to confirm their blas-
phemous heresies, as the Papists do, Irenens
showeth, that we cannot learn the apostolic
tradition, any where but in the apostolic
churches, in the church of Rome, as the
most notable, by reason of that dominion of
the city, where the doctrine of the anostles,
had been continued bv succession of bishops,
unto this time All which apostolic churches
did teach no tradition of the apostles, but that
which was contained in the holy scriptures
And it is most clear, in that he saith, of Poly-
carp, " This man taught always, those thiogs

II. THESSALONIANS.

■which he had learned of the apostles, and
which he delivered to the church, and which
are only true." Il these triiditions were only
true, then they were contained in the scrip-
tures, which no true Chnsiiun will deny lo be
true. That he saiih ot*j.irbarous people,
which Icanied the truth only by tiadiiion,
without the scripim-e, he nieaneih of such as
learned of their pastors, as many unlearned
men do at this lime, who learned ol the scrip-
tures, not that there was any such since
Christ's time, which never had the scriptures,
either of the Old or New Testament, and so
lonjj continued. j

Tertullian indeed reckoneth up a number;
of customs grounded upon tradition out oi the i
scriptures: but they were rites and ceremo-
nies, whereof many are not observed by the
Papists themselves. As the temper of milk
and honey, given to them that were newly bap-
tized : toabstiiin from washing a whole week |
after. Oblations lor the birth day yearly, not
to fast, nor kneel in prayer, or worshipping of
God on the Lord's day : nor between Easter
and Whitsuntide with a great deal more
crossing the torehead than the Papists them-
selves use, at every going out, at every step,
at every coming in, at putting on of apparel,
at putting on ofshoes, at washing, at tables,
at lights, at beds, at seats, &c. If all these
were traditions of the apostles, yet are they
not necessary : if these be not apostolic tradi-
tions, what warrant have we lor the other?

But concerning matters necessary to be be-
lieved and observed, Teriullian elsewhere
doth testify, that the scripture containeth all
such matters. "Take away from heretics,"
snith he, "those things which they hold with
Ethnics, that they niay stay their questions
upon the scriptures only, and they are not
able to stand." Derennrrect. earn. " We need
no curiosity after Christ .lesus nor inquisition
after the gospel, when we believe it, we de-
sire to biTieve nothing else. For this is the
first thing that we believe, that there is no-
thing more that we ought to believe." The
tilings whereof Origenspeaketh are also rites
and ceremonies, and yet for the chief sub-
stance of them contained in the scriptures, or
else have their reason out of them. As for
example, the bowing the knees in prayer
hn h mimy testimonies in the scripture,
LukelZ. 41. Acts 9. 40,fl«d'21. 15. F.ph. 3. 14.

The re ison of prayinsr toward the East,
was that Paradise was planted in the East, so
praying toward the East signifieih, that we
nave respect to return to our old country,
Dexp. S. cap. '11. The interrogations and an-
swers used in baptism are grounded unon the
do trine ot baptism, which is plentifully set
forth in the scriptures. Wherefore the saying
of Origen, maketh nothing for your unwritten
traditions, which have no ground in the scrip-
tures, ininy of them being clean contrary to
the scriptures. But now at length, yon are
como to an error received of ancient time,
whereby many good men while they perceiv-
ed not the mystery of iniquity secretly work-
ing, were deceived, the error I mean of pray-

ing for the dead, which being first began of the
Montanists, lor any thing that we can learn in
antiquity, and havirig a fair show of charily,
was alter admitted into open (iractice ot the
church : and then because it could not be jus-
tified by tiie scrip ure, was defended by tradi-
tion. The Montanists were first authors of
it, because Tertullian who was a Momanist,
is the first ot all ancient and autheniical wri-
ters, that make mention of it, and that only
in such books, as he did write after he tell into
that heresy. Oblations for the dead made
yearly on the day of men's death were but
thanksgiving, as those which were tor the
days of men's birth.

Dionyse, which was not the Areopagite,
but ol latter time, by likelihood the bishop of
Ah.'.xandria, which succeeded Origen, this
tadier you say, "referreth prayer and obla-
tion for the deiid in the limrgy or i\la?.=, to an
apostolic tradition," in fpe Eccles. Hkrardi.
cap. 7. part 3. But that is V:ic, tor he .«peak-'
eth not of any prayer or oblaiion for the dead
in tlie liturgy, neither doth he refer that pray--
er, for oblation he hath none, whereof he
speaketh, to apostolic tradition. But because
prayer tor the dead was not long before
brought in, neither was it received ol all men,
h< saitli : "It is necessary for us to dechire,_
that tradition which we have received oi"
our divine masters, concerning that p^ayef
which the bishop maketh tor hitn that is
dead." The sum of that prayer he expressed
before. " He prayeth to God, that he will re-
mit unto him that is departed all things which
by human frailty and weakness he hath trans-
gressed, and to place hitn in linht, in the re-
gion of the living, in the bosom of Abraham,
Isaac, and Jacob, in that place whicti is far
from sorrow, pain, and mourning." After-
ward he expoundeth this prayer, not to be a
petition of any thing which is not already
granted, but an interpretation and declaration
ot that which God hath already performed,
unto the person that is to be buried. For this
prayer was not said at the liturgy or cele-
bration of the Lord's Supper, but at the burial
of the dead. Wherein also they used another
ceremony, which was, that the bishop and all
that were present, did salute him that waa
dead, which you may likewise refer to a post<dic
tradition, as divers other ceremonies, which
j he reporteth to have been used, and ypf per-
haps were never used in the church of Rome ;
I certain it is, that of long time they hive been
j outofuse. Of Tertullian's oblations, I havespo-
ken before : they were kept yearly, they were
kept also for the birth of men, but that they
were prayers, or used at the hturgy, he speak-
eth no word. Yet elsewhere he spenketh of
prayer for the dead, which I take to have pro-
ceeded from the spirit of Montanus, until an
ancienter head ran be brought forth tn avouch
it. Auiriistin, dr cur. rap. 1, saith: "We read
in the b(iok ot .Maccabees, that sacrifice was
ofi'ered for the dead, but although it were no
where read in the old scriptures; yet the
I authority of the whole church is not small,
I which in this part is notable, wjierein the

II. THESSALONIANS. 283

prayers of tlie pr4est, which are offered unto of which you can in any lawful form of argu-
the Lord God at his aliar, the comiiiendati'on ment, conclude your assertion. What your
of ihe dead liath iiis place." Clirysosiom, </i 3. brag is ol all llie fathers, 1 have showed be-
pli. more expies.^ly sailli, "It was not in vain lore, as also of your evident reason, tiiat we
decreed by the apusries, liiat in ilie ceiehraiion must believe tradition or nothing at all. For
ot the reverend mysteries, a memory should our cimiroversy is not, whetiier we nuist be-
be made ot them thai are departed," &c. Da- lieve any iradiiion, but whellier we must be-
iniscen of much later lime followetli the lieve any tradition tliat is not contained in the
same error. But seeing we prove out of the scripture, and by the scripture provLtl to be
scriptures themselves, and even by testimony ' true. But yet we must be asked turtiier : "If
of the same ancient lathers, that the scrip-| wevvere assured that such and such thioiis,
tures do teach all things necess.iry to be be- 1 which be not expressed in scriptures, were
lieved and practised, we are not to admit any , taught and delivered by word ol mouth from
testimonies of men, contrary to the scriptures, ; the apostles, whether we would believe tliem
and contrary to that they themselves in other or no?" I answer, il the things you speak of be
places have affirmed, agreeably to the scrip- , counted as necessary to salvation, you might
lures. But further tor the credit of tradition, as well ask us if the sky shall tall, wh.'ther
you say, you might add " that the scriptures ! we shall have areat store of larks or no. For
themselves, be given us by tradition, else we 1 when we are assured that the apostles have
should not, nor could not take them tor the taught all things necessary to salvation in the
infallible word of God, no more tiian the ! scriptures, how shall we be assured that they
works of Ignatius, Clement," &c. Hereto 1 1 have omitted any thin^ wnich they have
answer, the b:ioks are given us by tradition, i taught only by word of mouth ? But if we
but the matter writtenin these books, doth might be assured that they have taught con-
justify the tradition to be true, and the Spirit trary by word ot inouth, to that they have left
alsoofG'jd, which is in the elect. Therefore in writing, namely, of the sufficency of the
they take nat their credit and authority ottra- scripture, to m .ke us wise unto salvation,
diiion only. And we oiitrht to take them as without impiety, we are already tausht in the
tje infallible word of God, though no tradi- 1 scripture, not only not to believe such preach-
tion did commend them. Yea many thou- 1 ing, but also to hold them and that their doc-
sands that never examined by whit tradition trine accursed. But that they have tauiiht
the bioks were preserved unto this time, have ; such things you say, we may be assured : "by
received ihem l^or the infallible word ol^God, I such as lived in the apostles' days." For my
beins taiiirhf by the word contained in them, | part, I would believe none that lived in their
and the Suirit of God, bearing: witness to the ■ days, contrary to their own writinsrs : " the
same. Moreover vou say the "true sense of! testimony of so many fathers neariheir days."
the scriptures, which the Catholics have, and j It the first be not sufficient, much less ihey
Heretics have not, remaineth in the church i thatsucceeded. "The whole church'spractice
by tradition." I answer, if that sense of the I and asseveration descending down from man
scripture be not proved out of the scriptures to man to our time, and this for a matter of
themselves, which in places easy, do expound tact in ail reasonable men's judgrment, you
vvhatsoeverisnecessarytobeknownasuttered I think to be a sufficient proof." But it is no
in hard places, it is not the sense of the scrip- 1 reason to believe any man, or all men, against
tares, neither ought the Catholic Chu-cli, | the apostles, who have testified the contrary
upon any tradition, to receive such a sense, j in their writings, seeing their writings are
asca'int)'t be proved outof the scrinture. A-;?, j the word of God. Notwithsfanding,'^if we
de Diitrin. Christ, lib. 2. cap. G. Clemens dist. should believe other men asainst them, in a
27. nip. Re'a/ urn. naatter of fact, whereby they should be con-

You say the creed is an apostolic tradition vinced to have tausrhf bv word of mouth,
because the doctrine thereof is grounded I contrary to any thins, which they have taught
upon the holy scriptures. Tiien you demand. 1 in their writing, yet they themselves have
"what scripture we have to prove that we taught us in the writing to reiect whatsoever
must, accent nothinc: not expres^lv written in they or an angel of heaven miirht brinir to the
scrtD'ures." Here is foolisfi sophistrv in this contrary. But now all your three aljesations
word expressly. For we do not hold that we | are false, for neither do you brin? any man's
must accept nothing, but that %vhich is ex- testimony that lived in the apos'le's days, nor
pressed in such form of words in the scrip- [ of them that lived near their time, avouching
tures, but whatsoever is neither expressed in ' ny tradition necessary to salvation, omitted
plain ferin=, neither can be necessarily con- j bv them, neither the whole prac'ice of the
eluded out 'he scriptures, we ought not to ac- ] church from their time unto us But vou sav,
cept i'. And this we prove by many plain , it is known that Ignatius, the apostles' equal in
testimonies of scripture, and arguments con- I tim-'. wrote a book of the anostle's traditions,
cludi 12 necessarily upon them. A few sh^ll ' as Eusebius wiLiies«efh, lib. 3. Ecd. hi^f. cap.
serve for examole, seeing we do not handle 30. If it b'^ so well known as- you say, that
cnmraDH place«, hut answer f.o vain c:iviila- Igna'ius wrote such a book of apostolic tra-
tiori«. T)".'!/. 4. 2. Dut Vi. 'M.. Dmf 'id: 53. ha. \ dition», how nrove vou that he wrote of such
8. 20. John 20. 31. 2 Tim. 3. 15, Ifi, 17. And aposiolic triditions as were uttered bv word
wher'i you sny you have to the contrary plain ; of mouth and not contained in the scriptures ?
scriptures, it is false, for you have none out i And if that were proved, where is the book

S84

II. THESSALONIANS.

that we miglit see what they were ? But in |
truth Ignatius did wriie no such book, but]
contrariwise did testily i!iat the tradition 9r i
doctrine ot the apostles was exprcssi d in {
writing. And that it is which Eusebiiis faith :
He exhorted the church to hold last the tra-
dition of the apostles, "which he testilying,
that lor certainty it vvup already contained in
writing, thought necessary to be established
or diligently observed."

Teriulliau's book of prescription proveth
that all heresies are later thun the truth, and
that no heresy can deduce their errors from
the apostles, by continual succession as the
church could do. Of apostolic tradition not
taui^ht in the scriptures, he speakeih not, but
of the doctrine of the apostles first by them
delivered, and so preserved in the church.
And as he requireth Heretics to show their
offspring from the apostles, you are never
able to prove any point of popery. Contra-
riwise, whatsoever we teach, seeing we prove
it out of the scriptures, there is no question to
be made, but that it was the tradition of the
apostles.

11. God"s action in such things, is not only
a permission, but a just judgment and execu-
tion of the same against the reprobate, which
deserve it. So be Augustin's words : " The
Apostle doubted not to' add, and say, there-
fore God shall send unto them the efficacy of
error, that they may believe a lie. For God
shall send, because he slnll bv his just judg-
ment permit the devil to do those things, al-
though he do them of an unjust and m iliir-
nant purpose. That all mny be judged, snith
he, which have not believed the truth, but
have consented to iniquity. Therefore bi'in<i
first judsied, they shall be seduced, and brin;^
seduced, they shall be judged, but bein^-
judged, thev shall bs seduced by those judg-
ments of God, which are secretly just, and
justly secret, bv which we never censsd to
judse, since the becrinning of sin of the rea-
sonable creature. But bein^ seduced, they
shall be judged in the Inst and tmnifest judg-
ment by .Tesus Christ, which shdljudiie the
just most justly, who himself was iudged
most unjustly." By this it nppearcth, how
honestly you deal with the doctors, to con-
clude your pleasure out of their words, con-
trary to their meaning.

Chaftetj 3.

6. Here also, we transhfe accordin<r to the
true sense of the word, and of the Anostlo,
avoiding th? word of tradition, not for any
evil signification, for it is no more than deli-
very, but bec-iuse it is taken of you for nn
unwritten tr:idition, wheii the Apostle speak-
cth expressly of a doctrine delivered in wri-
tintr, and therefore your collection is vain and
ch'ldish. Yonrownvnlinr Latin interpreter,
1 Cor. 11.2, translateth the sime word prcf-
ceptn, precppis or in^itructions, or comm md-
ments, or ordinances, whom our translations
follow in this place.

10. It is a general precept, that no man
■hould live iJIy, though all men cannot or

need not work with their hands. The clergy
ought not also to deserve their living by their
paintul labour, though it is hot necessary
nor expedient that ihey should always woik
with their hands. JN'eiiher doth Calvin e-
quire any such thing of them that labour n
study and teaching. But against the Popish
idle monks, friars, and the rest of that rabb e,
as also against idle priests, this text is strong,
that if they will not labour, they should not
be maintained by the sweat of other men's
brows. Neither is this a natural admonition
only, but a divine precept, that every man
should eat his own bread, ibr otherwise he is
a thief that devoureth other men's bread.
You say that same of the clergy did ever vo-
luntarily occupy themselves in teaching,
writing, graving, painting, planting, sowing,
embroidering, or such like seemly and inno-
cent labours ; and fiir this you quote Hiervm
pra/dt. in Job, and hi vita Hilarion. In the iorm-
er place there is no word of any such matter.
But Ilierom defending his diligence in cor-»
recting the old translations of the scripture
against the envious, saith, " They that will,
let them have the old books written either in
purple parchments, with gold and silver bur-
dens, rather than in books drawn out in let-
ters of an inch long, as they say, so they will
suffer me and mine, to hnve our poor papers
and books not so beautiful as well correct-
ed." In the other place he saith, that Hila-
rion " digged the ground with a mattock, that
the labour of his work might double the la-
bour of his fasting, and also weaving baskets
of bull-ru'^hes. he followed the discipline of
the monks of Egypt, and the sentence of the
apostle ; he th:it dotii not work, let him not
eat-." So that of such exercises as you speak
of, here is no word. Which I say not as
though I thought any of them unlawful for a
minister of the church to exercise, either for
his recreation, or when he hath leisure from
the necessary affairs of his calling. But be^
cause you would under colour of these idle
occupations and some of them perniciously
abused, as engravintr, painting, embroidering
of things to serve idolatry, excuse the idle-i
ness of many of your clergy, who when they_
do nothing that pertaineth to the office of
ministers, practise such matters to drive
away the time only, as others do waste their
time in tables, cards, bowls, or such like pas-
times. But let us see how you excuse the
idleness of your monks. The monks of the
primitive church you say which laboured,
were few priests. And as few of yours do
exercise the office of true ministers of the
true church, but are idle priests, to say mass
and sing service, and fill their paunches. The
old monks you say, were taken from servile
works and handicrafts, and oftentimes pro-
fessed of bondmen. Admit some were so,
your votaries for the most part are such, as
being apt for no srood service in the church
or commonwealth, are thrust in by their
friends, or else driven for poverty, to seek an
idle and wealthy life in those dens which you
call cloisters. Those old monks you say did

I. TIMOTHY.

285

work, as some of your nuns do, certain hours, men preachers ? no, but they serve the altar,
And what lettcth your monks to work, ex- you will say, because they say mass. A sore
cept pcM-linps their full bellies ? Augustin in- lubour, for which they should be spired ; but
deed opposed himself ajfainst the mystery of Augustin meaticth oflhem that laboured in
iniciuity, working in the idle monks of his the niinistry ot ihe gospel, (■ithcr preaching
diys, aid did write sharply against them ; or ministernig the sacraments, or else study-
evon such as carried about with them coun- j ing to make tntmsdves fit for such service,
terfeit relics of martyrs, to keep themselves ] and such indeed are not bound to labour with
from labou'-, De oper. Monarh. cap. 28. But j their hands, if they may be otherwise main-
you have found a high point in Auiiustin, that tained, without mjury and oppression of the
the religious were shaven in his time, be- poor. But as for them that can do none other
c;iU3e tuosc disorderly monks were c died , but idol service in s-ying mass, it was never
CriiiUi, as shaven monks are called shave- 1 in his meaning to priviletre them from libour,
lings. But Criiiiius doth not signify him that j for all had their hours of prayer and singing
hafli hair on his head, but him tliat hath long j of Psalms appointed. As for gentlemen that

hair, as you might have learned out of Virgil
calling ihe har()er, Crinilus Joppas. And Au-
gusiin hath never a word of shaving, but of
polling or clipping the hair short, which he
urgetn not as proper to monks, but as com*
mon to all Christians, and required by the
apostle,! Car. 11, which those monks toelude,
did say ridiculouslv, that they which had
gelded themselves for the kingdom of heaven,
were no men, aip. 32. and th-t there was
no nejessity or religion in p'jilincr the hair
very short. HicroiTnTtestilieth of Hilirion, he
polled his head once a year on Easter dav.
Yea it. is to be proved, thit shaving of heads
WIS av.iiil i] as heathenish superstition, as
llinum <,iiM in Etj-k. /(ft. 13. cnp.U, who
on; el ilni s i\ ing of Ezekiel concerning the
priests, " ih y shall neither shave their hends,
nor suffer their hiir to grow Ion?, but sh dl
poll their heads," saith, '" it is clearly showed,
that we ought not to have shiven' heads as
the priests and worshipp:;rs of Isis and Sen-
pis, nor suffer our h lir to erow long down,
which is the p'operty of riotous persons," &c.
Y"U sse ihen how well you defetid your
shave'ings by the ancient fathers aeainst the
new Protestants. As for nuns cutting their
hair, Hierom speaketh only of th" virgins and
widows in the momstpries of Egypt and
Syria, who us'^d so to do not for anv religion,
but bacause ihey neither entered into" anv
baths, nof us'^d any o-l 'in their heads, he sai'h
they did it, "To avoid littlo b'^as's, which

have given 1 mds and goods, there are not
many in your cloisters, to enjoy that privilege.
And yet even such ought to exercise them-
selves in study or some oiher profitable ex-
ercise, that (heir bodies are able to endure,
'or idleness is not allowed in any man. There-
fore in vain you go about to excuse the idle-
ness of your Popish monks and clergy, of
whom m'my neither study, nor are apt for
siudv, neither preach nor are able to prearh,
neither serve the altar in painful and profita-
ble labour, but in idle and idolatrous ex-
ercises.

14. Our obedience to our pastors is such
as ought not to hinder our duty to civil
migistrates, nor our obedience to civil
magistrates, our duty toward our spiritual
pastors ; and each office hath their proper
kind of hwful correction or punishment.

14. This proveth not that all Popish cen-
sures be grounded in the scrintures and ex-
amples of the apostles, hut only such as the
apostle sneaketh o*", and the scriptures else-
where alloweth. But that a priest under co-
lour of ecclesiastical censure should deprive
a prinee of his kingdom, and abselve his sub-
jects from the oath" of obedience given unto
him ; it hath no warrant in the word of God,
bni is a plain note of Antichristian tyranny.
Where you have the cases prescribed, and
appointed by your canon law, wherein men
mny r)artnke with them that are excommuni-
cated, other than cases of mere necessity and

bresd between fh=! skin and the hnir, and , several duty, you plav fist and loose at your
oth=r fillhiness." Thev were neither so super- 1 nle^sure. As also pone Grep^ory in his last
stitious, nor yet so nice and delicite, as j bull of dispensation, for Papists to counter-
Popish nuns. But that all monks are not ; feit obedience to the Queen, until he could
bound to work and labour, you prove bv Au- ; find some means to despatch her of the pos-
gustin. that such as preach or minister the si- ' sess'on of her kingdom, declareth nlainlvthat
craments, or s^rve the altar, may chillenge j no conscience of ecclesiastical censure,
their living of them whom they serve ; and i but respect of worldly advantage, carrieth
all religious men commonly do so now, you j him hither and thither, as occasion moveth
say. What say you, be all your religious ' him.

ANSWER TO THE ANNOTATIONS ON THE FIRST EPISTLE OF
PAUL TO TIMOTHY.

Chapter 1. i great peace and agreement among tbem-

3. The proper mark of heretics, is to teach selves, they be not in the unity of the Catho-

otherwisa thin the 'ruth, or contnrv to it. lie church. fie teacheth otherwise, that

But if the teacher find men entangled witli teacheth otherwise than he learneth out of

pernicious errors, though they be in never so , the scripture, and not he that teacheth other-

286 I. TIMOTHY.

wise than men be falsely persuaded. There- j the works of the law. And whereas it is
fore, seeing Luther taught not otherwise than I said, chanty is the end and perfecuon of

the prophets and apostles, his doctrine was
not odd. siPHular, and new, hut Catholic, an-
cient, and true. Therefore finding inany na-
tions seduced bv the errors of Antichrist, he
called thum hack to the true faith, taught bv
the apostles, from which the Popish church
had made a manifest revolt and apostacy.
Yet were there before him the persecuted
churches of God i.T, divers nations that held
the same true faith and religion that he
preached to the Papists, as well in England,
as in France, Italy, Germany, Bohemia, Mo-
ravia, &c., who with all the churches ot the
parts of the world, not agreeing with the
Romish church, by this wise note, must hear
nothing taught otherwise than they are per-
suaded they have received from the apostles.
But so you may have any vain show of rea-
son to retain your favourites in popery, you
care not what become of the truth, and of the
Catholic Church of Christ.

4. All Popish fables, no less than Jewish
fables, being contrary to the laws of God, are
after doctrines, and human constitutions, con-
tained in the Popish Cab;ila, that is, tradition,
and in tlie Popish Talmud, that is, the canon
law or school divinity, l)ut not in the holy
scripture. But the doctrine of rhem which is
grounded u]ion the holy scriptures, which are
ihe woid of trutii, cannot be condemned of
fab'es. Contrariwise, Popery that is builded
upon sucli fabhs, as never more fond were
invented to maintain heathenish superstition,
ahove ail other heresies may be entitled he-
retical fables. For the fubles of the Valenti-
nians and Manichees, th.ough they were
monstrous lies, yet they are exceeded bv the
Popish fables of relics, of Saints' lives, of pur-
gatory, and of feigned miracles. Neither any
heretics or'schismatics of our time, for fa-
bulous inventions may be compared unto
them.

4. Not all questions, but such as pertain
not to the edifying of God, which is by faith,
are to be avoided. Those contentions and
questions which have been necessarily
moved to build up the ruins of the Church
in fiiith, which Antichrist had made in here-
sy and infidelitv, have brought forth great in-
crease of good life and true devotion in them
that have embraced the faith. The wicked-
ness ihit iiboundeth is rather discovered by
the light in most, than increased in any by the
coming of the light. But this is condemna-
tion, saith our Saviour Christ, that men love
darkness ra'her than light, because their
wnrits rire evil, Jnhn 3.

.5. That he hnth chnritv, he hnth it of faith.
It may he rightly snid, s ith Aiigiistin, thnt all
the comm hdments of God pertain to f dih

the law, we do acknowledge it to be so, but
this chartiy is in no man before faith, by
which God justifieth the ungodly man, neither
in any justified man is it so perfect, that he
may be justified thereby through the cove
naiit of the law ; therefore the only hope of all
godly men, saith Augustin, groaning under
this iiuirden of corruptible fiesh, and in this
infirmity of our life, is that we have a media-
tor Jesus Christ ihe righteous, and he is
the propitiation for our sins. Ad Bonifac. lib.
3.rup.5. What obstinate blindness then is
in the proud hypocritical Papists, to seek their
justificalion in their works ? But charity,
you say, is justice itself, and the formal cause
of our justification. It you meant that justifi-
cation, by which we are not made just in the
sight of God, but declared to be jnst before
men, whereof James speaketh, we would
not greatly contend with you. But when you
make charity the formal cause of our justifi-
cation before God, which the scripture saith
to be of the ungodly man, whose sins are for-
given, and iherefifre without works, what ob-
stinate blindness possesseth your proud and
stubborn hearts, that you will not yield to so
great and clear light of truth ? As Augusfin
saith, " perfect charity is perfect justice," so
he saith in the same place, " that no man hath
perfect charity in tb.is life." Whereof it fol-
loweth, that no man is justified before God
by that charity which he haih in this life, for by
imperfect justice we cannot be perfectly justi-
fied, but by faith we are prrfectiy iustified by
the justice of Christ, which of God's mere
grace is given unto us. Therefore charily
or the works proceeding thereof, arc no cause
of our justification before God thronuh Jesus
Christ. For since that time, saith Augustin,
good works begin since the time we are jus-
tified, we are not iustified because they went
before, F/>. 120. Honorolo.

7. Heretics are oftentimes learned, but
never rightly lerrned in the truth. But boast-
ers of learning were never any her: tics, more
than the Papists, which neither in the scrip-
tures, nor in any other good learning, for the
most part, are half so well learned as they
would be accounted. Wliose ignorance
may sometime move admiration, not only to
the learned, but even to them that have mean
understanding: ; but their impudency in lying,
slandering, forging, fidsifying, wrestinc, and
vain collecting, and falsi' 'concluding, pnssclh
all admiration in them that with any indifie-
rent ears and eyes read their books or hear
them preach.

The apostles had e.xtraordinnrv power to
afflict the bodies of men that obstinalely op-
posed themselves against the truth : but it

o-ily, if not a dead faith, but that living faith was not ordinary in all them thnt had power
which worketh by love be understood. De of excommunication in the primitive church.
fide ftycT.cap. 22. . But notwithstanding, iust excommunication

We L'ive to charity her due commend
tion, and yet in jiistificMtion we must nrefer
faith before charity.becansc we are justified by
faith without the works of charitv, which are

bv thein that have lawfiil authorifv is greatly
to he ferred. But when Anticiirist sendeth
out his thunderbolts against the professors of
God's truth, it is not to be regarded ; and ex-

I. TIMOTHY.

2«7

perience of these thirty years in England |
hath showed that God blessetli wiiere the {
pope curseth. That whicli Hierom speuketli
of making Clirist's body with their lioly '
mouth, IS of making the sacrament oi Christ's
bjdy wherevyith wcare spiritually n-jurislied, !
as also he saith, that by them we are made j
Christians, speaking of the administration of
the sacrament of baptism which we receive
by them, iiut are m ide Christians properly by
tiie wording ot God's Spirit

19. They iliat have not a good conscience
with faitn, may fall Warn laith, tind make
shipwreck of it, but it is not a lively faith,
where y a man is .justified, but a dead taith,
consisting only in knowledge of the principles
ofrtligion. But they that are justified by a
live y faith can nev.r finally fall from it, be-
cause, whom God justifieth he alsoglorifieth.
Horn. 6.

Chapter 2.
1. August! n proles^illg how hard a matter
it is to dis.iiiguiih between these words,
which the Apostle useth, endeavoureth to
sliow this disti.iction in that which all, or al-
most all the church doth frequent, meaning
the form of the celebratioft ot ihe Lord's Sup-
per. For of the popish mass he speakeih no
word. And if the apostle had purposed in
these words to describe the mass, lie hath
omitted the chief and almost only esseniial
part theri'of, which is the sacrifice of the na-
tural body and blood of Christ. Therefore
doubiless the apostle speakelli not of the ce-
lebration of the mass. And that you may
know, Aiigustin speakeih of the communion,
and not of fhe mass, his words are plain, which
you mangle because they have no show for
your mass. " We may take precaiiones, which
we make in the celebraiion of the sacraments
before that which is on ihi' Lord's table be-
gineth to be blessed, Orationes, prayers, when
that is blessed and sanciified, and' broken to
be distributed, all which petition the whole
church in a manner concludeth with the
Lord's praver." Then discoursing a little
upon ihe Greek word TTpoTtvx,i, he nddeih :
" If more usually in the scriptures, a vow is
calle 1 cvx'i, except the general name of prayer,
th it prayer is properly [o be understood, which
we make accordmg to a vow. And all those
things are vowed vvhich are offered to God,
especially the oblation of the holy altar, in
which s crament that our greatest vo.v is set
forth, wherein we vow th-it we will abide in
Christ, and in the fellows'.iip of the body of
Chris', of which thing it i.'-, a sacrament, that
we being mniy, are one biead and one l)0(ly.
Therefore in the sanciification and prepara-
tion of the distribution thereof, I think the
apo-tle commanded properly, that prayers
should be made, which some unskilfully in-
terpreted adorations, for that is accordins to
a vow, which in the scriptures is most com-
monly cillerl 'vxn- But iulerpellalinnes are
made when the people is blessed. For when
the prelates as advocates do offer unto the
most merciful power those whom they have

by imposition of hands undertaken, which be-
ing ended, and so worthy a sacriiment re-
ceived, thanksgiving concludeth all things."
This is the very order of our communion,
which was the order of the celebra;ioii ot the
comnmnion in Aui^ustin's time, where no
sacrifice is ottered, but ot thanksgiving lor the
deaihol Christ, and of ourselves to continue al-
ways in the unity ol Christ's body. Emh. y. I,
od. Tim. Hieroiii hath not refpect to ihe cele-
bration of the Lord's Supper, in that he saiih,
bu; by that form ol prayer which Christ lauiiht
liis apostles,as by other scriptures he contuieih
the Pelagians. His words are these .- " S'>
he taught his apostles, that believing the sue-
rifice of his body, they should be bv)ltl daily to
speak. Our Faiher," &c. But according to
your fancy and false interpretation, the Lord'a
prayer should never be said but at ma?s,
which Christ taught his apostles. noHipon pre-
sumption of their own merits, but irusiiug in
the sacrifice ol his death, to utter daily.

Epiphanius speakeih of public prayers used
in the liturgy, but without any respect to this
text, for any thing that can be gathered of his
words.

Chrysostom showeth expressly, that he
meaneth not of the lirur<ry, but of morning and
evening prayers. "The faithful," saith he,
"do know it, how every day in the morning,
and in the evening, prayers are poured tonli
to the Lord, how obsecrations are made by
the church, for all the world, for kings, and
all that are in authority."

Ambrose also speaketh generally of the
public prayers of the church, not referring
them to the liturgy or celebration of the Lord's
Supper.

rrosper saith, that this law of prayer is kept
not only of the priests, but of all thetaithful
throu<'hont the world, without any relation
unto tlie liturgy. And so we understand the
text, principally of public prayers, and accord-
ing to them, of all Christian men's private
prayers. What cause you had therefore to
challenge such profound sense of the scrip-
tures unto the popish church, and to charge
us with profane, popular, and light skim-
ininff them over, let all indifferent men judcre,
by ihose your quotations of the holy fathers.
That 1 speak nothing of your doL'srish elo-
quence, where you ascribe unto the holy scrip-
ture, a certain profane, popular, and lisiht .»kim,
which is gathered of us, how reli!.'i 'iisly,
learnedly, and jiravely, let wise men judge,
and God himself revense.

2. While you would most absurdly ground
your popish sacrifice of the mass 'upon the
public prayers, here prescribed by the apostle,
you shall fall into the same peck of troubles,
that AuKustin in the phice by yon quote I,
placeth the Pelagian. That for infants whit'h
are not baptized, would have " daily oblations,
and the sacrifices of the holy priests continu-
ally offered for theni." So you. finding in this
text, that heathen kings must be commended
in these prayers, and minding in any case to
gain oblation and sacrifice, whereof the apos-
tle speaketh not, with these prayets, are driven

I. TIMOTHY

to say, that the priests more properly and
particularly offer the holy sacrifice for Chris-
tians, than for heuihen prince?, as thoiigii it
were oflereil also (or ihem that are not the
members oi Chris;, though not so properly,
nor particularly. Auuustin saiih : " Behold
another jiult, Irom whence he should never
come lorih, except he repent that he hath said.
For who would offer the body of Christ, ex-
cept it be for them that are members of
Christ ?" Wherefore you must either repent
that you say, of the oblation or holy sacrifice
offered tor them in any sort, or else you must 1
take p.irl with the Pelagian against Augus-
tin, sviiich yi)u are ready enough to do.

4. God will have men of all sorts to be sa-
ved, as well as kings, as subjects, but not;
every particular man, according to his secret]
counsel : for then all should be saved, and i
none damned. The judgments of God, con-
cerning the damnation and reprobation of the
wicked, are often secret, but always just. !
Your disiincti.rn of God's conditional will, doth ''
not satisfy the question, nor avoid the diffi-
culty which you would escape, that the dam-
nation of men is not to be imputed to God. i
For no man hath will to accept the general j
medicine 'hat God hath prepared, but those
whotn God vouchsafeth by his grace to make !
willing to accept it. This is the resolution ofj
Augustin, in all those places which you quote,
after much debating of the question. That I
the riyht sense is, that God will have some of
all sorts saved, not all of every sort, and spe- 1
cially Eiich. c. 103. " He will have all men i
to be saved, not that there is not any man [
whom he will not have to be saved, which
would not work miracles among them, whom
he saiih that they would have repented, if he
had done them : but that we understand by all
men, all kinds of men, by what difference so-
ever they are distributed, kings, private men,
noble, innoble, high, low, learned, unlearned."

5. Here we are noted of too much peevish-
ness and siiiiefiilness, because we snv,asthe
Apostle saith, that we have one only Mediator
.fesus Christ. And with many words we are
tnught, as if we were yoimg children, what a
Mediator is, and how Christ is our only Me-
diator, when as indeed there is nothing brought
but the -common blind distinction, that Christ
is our only Mediator of redemption, but not
of intercession. But the Apostle speakeih
so plainly of prayer and intercession, as that
distinction cannot serve, therefore retaining
it indeed, but being ashamed plainly to use
if, in circumstance of words you bring in
nothing else but it. And first you tell us that
we understand not what it is to be a Media-
tor. In that sense Paul doth a'tribute it only
to Christ. Yes, God be thanked, we need
not learn of you. The.dphylant, A!cx. M. Ep.
jMifch. 1. But let us hear w hat von take upon
von to teach us. " To be thus a Mediator, is to
befJod and man. to he that one eternal Priest
and Redeemer, which hv his death has recon-
ciled IIS to God, and paid his blood as a full and
Bunicicnt ransom for all our sins." Praise be
to God, we never thought otherwise of our

Saviour Christ, and Would God you would al-
ways abide by this doctrine. For then you
would give over your blasphemous priest-
hood and sacrifice, your purgatory, and me-
rits of works, and trust only in Jesus Christ
our lull and perfect Redeemer. "That he is
the singular advocate and patron ol man-
kind, that by himself alone, and by his own
merits, procureth all grace and mercy to
mankind in the sight of his Father, none
making any intercession for him, nor giv-
ing any grace or force to his prayers," &c.
If you would abide by this confession, or did
believe as you say, you would nor make so
many advocates and patrons of m'ankind, as
you do ; you would not defend this prayer
of your Popish Church: Taper Thovias ^an-
guinem., ^c, "By the blood oi Thomas,
which lor thee he did spend, make us, Christ,
to climb whither Thcnnas did ascend." Nor
a thousand other, in which you pray by the
merits, by the intercession, by the help of
this Saint, or that Saint to be heard, to bn
helped, to be saved, &c. As in the mass of
one Apostle. Exuudi Domhi/; ^c., " Loid
hear thy people, praying with thee patronace
of thy holy Apostle N. that being always de-
fended by thy aid, they may serve thee with
secure devotion. vSlc. Lord we rehearsing
the solemnities of thy blessed Apostle N.
beseech thee, that by his aid, we may receive
thy benefits, for whom we offer to rhee the
sacrifices of praise." In the birth of one
martyr : " Lord be present at our supplici-
tions, and by the intercession of thy blessed
martyr N. bestow upon us graciously thy
perpetual mercy." In the mass of any con-
fessor : " Lord receive the sacrifice of the
reconciliation and praise, which by thy bless-
ed coifessor N. coming between, may bring
us to pardon, and may appoint this action into
perpetual grace." In the mass of Rock, the
Post communion : " Lord we have received
thy holy things, remembering the merits of
Rock, perform we beseech thee, that we
may hoth be defended by his faithful aid, and
also profitbv his noble example." Of Adeirn:
"OGod, which this day hast lifted up Adelm
to etern 1 joys, we beseech thee let tliy
mercy bring us thither by his merits." The
conclusion of all these collects, as of many
other such, is that whereof you bras so often,
per Christum Dominum, ^c, " By Christ our
Lord." So that Christ is your mediator, ad-
vocate, and patron, with the patronage, and
by the aid of an apostle, by the intercession
of a martyr, by the intervention of a confessor^
by the remembrance of th" merits, and by
the faithhil aid of Rock, bv the merits of
Adelm, and such like. Where you say,
"That none of you asketh either ernce in
this life, or glory in the next, hut bv him," the
public prayers of your Antichristian Church
reprove your falsehood ; for you ask of
Christ himself eternal life, by the l)Iood of
Thomas, besides many other requests that
you make unto Saints, without nny mediation
of Christ, as that horrible blasphemy of yours
declareih to the Virgin Mary : " Entreat the

I. TIMOTHY.

28'J

Father, command thy Son," or that which
Bonaventura, a Saint ot yours, ullercth in
tliese words, " By the right ot a mother, com-
mand thy Son, compel God to be mercitul to
einners." With inhnite like blasphemies,
perverting the whole Psalter ot David, all to
the honour, or rather to (he dishonour of the
blessed Virgin. " But the adversaries," you
say, "do think too basely ot (Jiirist's media-
tion, if they imagine this to be liis only pre-
rogative, to pray for us." Surely we do not
imagine, but being taught by the scripture,
both here and elsewhere, we know most cer-
tainly, that the otfice of intercession pertain-
eth unto Christ, as part oi his mediation. For
Paul, speaking here of intercession, saith, he
is our only Mediator, to make our prayers
acceptable and effectual. Likewise the Apos-
tle to the Hebrews, saith, he liveth always to
make intercession tor us. Hcb. 7, 25. But
why should you imagine that we think so
basely of Christ's mediation, when we do at
all times, and in all places acknowledge him
to be our only Mediator of redemption, sal-
vation, intercession; and strive for nothing
more, than that the whole glory of our salva-
tion, from the beginning to the end, should be
ascribed to him, as to our only and most suf-
cient Mediator? Another argument of like
force it is, "that\ye think so basely of Christ's
mediation, if we imagine that you make the
Saints your mediators, in that sort as Christ
is, when you desire them to pray for you."
Although we were deceived in our imagina-
tion, of your making of Saints mediators, yet
it followeth not, that we therefore think too
basely of the mediation oi Christ. But that
we be not deceived, nor do falsely charge
you, you said before, that you do "acknow-
ledge Christ in such sort to be our singular
advocate and patron, but by hmiself alone,
and by his own merits, procureth all grace
and mercy," &c. And yet your usual prayers,
taken out of your Portuis, do cry out against
you, whereunto 1 will add some out of your
English primers, printed in Queen Mary's
time, of like or worse blasphemy. " Holy
Mary mother, most pure of virgins all, mother
and daughter of the kin^ celestial. So com-
fort us in our desolation, tliat by thy prayer and
special mediation, we may enjoy the reward
of the heavenly reign. Holy mother of God,
make thy petition, that we may deserve
Christ and his promission. We beseech thee of
thy pity, to have us in remembrance, and
make means for us unto Christ, that we being
supported through thy help, may deserve to
attain to the kingdom of heaven. Grant
that through the intercession of the virgin thy
mother, we may be delivered trom this pre-
sent heaviness, and have the fruition of eter-
nal gladness. The dolorous compassion of
God's sweet mother, bring us to the bliss
of Almighty God the Father. But no Catho-
lic," you say, "can or dare think or speak so
base'y unto Christ, to de.-:ire him to pray for
us, but you say. Lord have mercy upon
us, Christ have mercy upon us, and not
Christ pray for U5, as you say to our lady

and ihc rest." Indeed our Saviour Christ
saith, after he hath by his mediation and in-
tercession brought us unto the favour ot
God. In that day you shall ask in my name,
and I say not to you, that 1 will pray to the
l"'aiher tor you, tor the Father himselt loveth
you. John 10. 20. If then the prayer ol
Christ to God his Father be needless for us,
what use is there of the prayers of other
creatures ? But you would have men think,
you give a singular prerogative to Christ,
wiieii you desire him to have mercy upon
you, as though you did not likewise desire
other creatures to have mercy upon you. In
the plimer atoresaid, you pray thus ; " O
thou meek mother, have mercy therefore on
wretches, for whom thou hadst these pains
all, seeing thy Son that vine cluster pressed
sore, and from the pestilence of death eter-
nal, keep us, by avoiding the fiend infernal,
and join us with them which rewarded bo
with eternal life, seeing the Deity." And
ill your Latin Portuis, "OMary, pure, chaste,
godly, have mercy on us wretches. Virgin
mother, make thy Son reconciled unto us.
Let the wisdom of the Father save us, by
the prayers of the mother. O virgin worthy
of God, be favourable to us that pray. She
that hath brought forth the flower, let her
give us the savour of the flower. O Virgin
Mary, preserve thy servants. Let the me-
rits of Mary bring us to the kingdom of
heaven." By these, and many other, it is
manifest, that howsoever you would hide
your blasphemous intercession of Saints, the
Popish Church doth invocate Saints in such
sort, as Christ only, by your own confession,
is to be invocated. And if you did but only
desire the prayers of Saints departed, as
some of the ancient fathers, about four or
five hundred years after Christ, being de-
ceived by the mystery of iniquity, preparing
a way to Antichrist, began to invocate them,
as \ve desire the prayers of the Saints yet
living, the error were much less : but yet,
seeing we have no %rarrant so to do out of
the holy scriptures, and even that kind of
invocation by consequence, implieth great
absurdities, you were not to be excused.
To pray one for another in this lite, is a
duty of charity, commended in the scripture,
which we are bound to yield, and require
one for another, and is nothing injurious to the
mediation of Christ. For we do not so desire the
godly living to pray for us, as that by their
worthiness we are brought into the favour of
God, t)ut as the members of the same body
of Christ, we join in mutual prayers, they
for us, and we for them, as we have war-
rant in the holy scripture. But to pray to
Saints departed, we have no warrant, com-
mandments, promise, or approved example.
Wherefore such invocation is at the least su-
per.'Jiition, and will-worship. Beside that, it
is injurious to the mediation of Christ, and
the mercy of God, who without any suflrage
of others, hearcth us himself, and hath pro-
mised to grant all our requests, made in the
name of Jesus Christ his Son. John. 16. 23.

230

I. TlMOTilY,

1 John 5. 14. Whereupon Ambrose saith,
" Therefore we are brought into the presence
of kings by tribunes and countries, because
the king is a man, and knoweth not to whom
he ought to commit the commonwealth : but
to obtain the favour of God, from whom no-
thing is hidden, for he knoweth the worthi-
ness ot all men, there is no need of any to
entreat lor us, but a devout mind. For where-
soever such a one speaketh unto God, he
will answer him. In ep. ad Rom. cap. 1.

So saith Chrysostom, " There is no need
of any porter, there is no need of any media-
tor, there is no need of any minister, but say
thou thyself, Lord have mercy upon me, and
God will be present, while thou art yet speak-
ing, he will say, I am come." Ex variis in
Matt, locis, Horn. 17. You see therefore, that
suffrages of Saints departed are needless, and
yet you are not content with suffrages or pray-
ers ; but you ascribe unto them all that is proper
to Christ, even reconciliation unto God, as in
that blasphemous prayer in the English pri-
mer is manifest. " Hail Queen, mother of
mercy, our life, our sweetness, our hope, unto
thee we do cry and sigh, weeping and wail-
ing. Come off therefore our patroness, cast
upon us thy pitiful eyes, and alter this our ba-
nishment, show to us the blessed fruit of thy
womb. O gate of glory, be tor us a reconci-
liation unto the Father, and the Son : from the
wretched their faults expel, wipe the spots of
sins unclean," &c.

Touching the word mediator, so Christ
may have that which is proper unto him, as
very God and man, we contend not for the
sound of words and syllables. Cyril saith, that
many of the Saints used the ministry of media-
tion, as Paul himself, Moses, Jeremy, &c., in
this life : but in Heaven only Christ is our
mediator and advocate with the Father, and
our only Saviour, although men in this life
be called saviours and redeemers, which be
ministers and instruments of God's salvation
and redemption. Which offices and minis-
tries, except you can prove by the scriptures
to be appointed to the Saints departed, you
strive in vain for the terms. You have in-
deed distributed the several offices and
charges unto Saints, and appointed us several
patrons for all purposes : as nations ; France
to Denis, England to George, Scotland to An-
drew. And diseases ; tooth-ache to Apollo-
nia, the pestilence to Rock, the ague to Pe-
tronilla. Beasts; as hogs to Anthony, horses
to Loye, &.C. Degrees of men and occupa-
tions ; scholars to Gregory, soldiers t6 jMor-
ris, physicians to Cosmus and Damianus,
painters to Luke, shoemakers to Crispin and
Crispianus, for fire Agatha, for the sea Ni-
cholas, for corn lodocus, for wine. Urban,
&c. But by what warrant from God, you
are not able to show out of his word. But
because you are not ashamed to say that
Cyril doth plainly confute all our cavillations
ngainnt the mediation of Saints, i will set
down his own words. In the same epistle
he saith, " There is one God, and one Me-
diator of God and man, even Jesus Christ,

which hath given himself to be a redemp-
tion for all. Jesus Christ is the Media-
tor of God and men, not only because he
hath reconciled men to God, but also because
naturally and substantially, he is God and
man in one person. For by this means God
reconciled our natiire to himself: for else
how should Paul have called Christ our one
Mediator ? For many of the Saints have
used the ministry of mediation : and Paul
himself crieth out, we desire you for Christ,
be ye reconciled to God. Moses also was
a mediator, for he ministered unto the child-
ren of Israel the law given by God. Also
blessed Jeremy was a mediator, especially
when he cried unto God. Remember me
standing before thee, to speak good things
for them, what need many words? Every
one of the Prophets were mediators, and
every one of the Apostles : how then is Christ
the only mediator of God and men? But
that his mediation is new and unheard of in
any other : but it is not impertinent also,
briefly to express the manner how he is a
mediator. That which joineth together to
things, as a mean or midst, is of necessity
touched of both, and after this manner, divers
things are joined together by the midst.
And Christ is mediator of God and man, be-
cause in him being one, God and man, are
joined together."

Are not these words very pregnant for you,
to make so great a vaunt oi them ? He
proveth that only Christ is a mediator pro-
perly, whereas all the Prophets and Apos-
tles, while they lived, were ministers of his
mediation, and thereiore might improperly be
called mediators. But " if the name of sa-
viour and redeemer, be in the scriptures
given to men without derogation unto Christ,
you ask what we can say, why there may
not be many mediators in an inferior decree,
to the only and singular mediator." First,
we say, there is great difierence between
temporal deliverance and redemption, in re-
spect whereof men are called saviours and
redeemers in the scripture, and the spiritual
and eternal salvation and redemption, which
only Christ has purchased unto us : and
therefore you might as well say, seeing the
name of God and Christ in the scriptures is
given to men, as unto princes and prophets,
why may you not say, that there maybe
many Gods and Christs in an inferior degree
to him, which is only God and Christ and
in the office of the eternal salvation and re-
detiiption ? Secondly we say, that these
which in the scriptures are called saviours
and redeemers, are by God appointed for such
temporal deliverance and redemption : show
the like appointment in the scriptures of
Saints departed, to be mediators of eternal
salvation and ndemption, in an inferior de-
gree to Christ, our only mediator and advo-
cate, and we will shake hands with you. But
this if you cannot do, think not, but we have
enough to say, why Christ should be our only
mediator and advocate in Heaven with God
his Father, so that he shall have have no

I. TIMOTHY.

inferior mediators and advocates under him.

To Bernard's authority, who was more than
a thousand years after Christ, I oppose Am-
brose, which was seven hundred years elder
than he, who saith in the place be tore re-
hearsed : " We have no need of any sutira-
gator," much less of a mediator, "unto God."
The place of Basil is forged and counterfeit,
as many other are, in that idolatrous Council,
to maintain idolatry, and this most manifestly,
because Julian the Apostate "being utterly re-
volted from the faith, was not to be prayed
for : but public prayers were made in the
church against him, and not for him. Theodo-
ret. Hist. lib. 3. cap. 9. and 17.

I conclude with the words of Augustin,
contr. Farm. lib. 2. cap. 8. " If the Apostle
had said so : These things have 1 written
unto you, that you should not sin : but if any
man sin, you have me a mediator with the
Father, and I do by my prayer obtain pardon
for your sins, as Parmenianus in a certain
place, placed the bishop a mediator between
the people and God, what good and faithful
Christian could abide him ? who would be-
hold him as an Apostle of Christ, and not as
Antichrist ?" God give us grace therefore
still to detest your Antichnstian doctrine,
and practice of many mediators, and with the
Apostle Paul in this place, to acknowledge
our Saviour Christ to be our only mediator
with God, both of intercession and redemp-
tion.

12. Although women are forbidden to teach
publicly, yet they ought according to their
know^ledge to instruct their family privately:
and God hath sometimes extraordmarily used
the ministry of women to the convening of
great nations. Neither doth Paul reprove
woinen for talking of the scripture, which,
so it be with modesty seemly for the sex, is
greatly commended by Hierom in many vir-
tuous women. Yea he e.\horteth Laeta, a
godly matron, to season the tender tongue of
her young daughter with sweet Psalms.
"Let them seek her," saith he, "in the jour-
ney of this world, among the multitude and
frequence of her kinsfolks, but let them find
her no where else, but in the closet of the
scriptures, inquiring of the Prophets and
Apostles, of her spiritual marriage." And
as evil women have been sometimes promo-
ters of heresy, so have good women been
promoters of true reUgion, and have given
their life for the testimony of the truth, as
constantly and readily as men. Wherefore
that which is a reproach only of wicked per-
sons, ought not to be abused unto the con-
tumely of the whole sex.

Chapter 3.

2. These qualities ought to be common to
all the ministers of the word of God and sa-
craments, as well to the inferior Priests, as to
the highest Bishops : although as every man
is called to higher honour,"he ought to en-
deavour more to excel in virtue.

2. The text is plain, that a Bishop, a Priest,
or a Deacon, must be the husband of one

wife ; and therefore, if all the men that ever
were or shall be, should say the contrary,
marriage is both lawful and convenient for a
Bishop, Elder, or Deacon, by the judgment of
the Holy Ghost. And it was nothing else but
the mystery of inicjuity, working closely by
the subtlety of Satan, that deceived Hierom,
and many other ancient godly Fathers, in
causing them to think and write, not so ho-
nourably of marriage in the clergy, as the '
holy institution thereof, and the allowance of
God luito all degrees of men doth "require.
We know nothing by Vigilantius, but tiiat as
he was ancient, so he was as good a Catholic
as Hierom, and in some points defended the
truth, against superstition more sincerely than
Hierom. For that he did write so bitterly
against him, it was but his private afi'ection,
who writ also as bitterly against Rutiinus,
and as taumingly against Augustin, both
which were as good Catholics as he hiinselt.
The church in his time did not condemn Vi-
gilantius, either of heresy or error, but in
some things confirmed his judgment. For
vigils, or watches, against the abuse of which
he did write, were soon after abolished, and
are not retained by the Papists themselves.
But Hierom being in a chase, because the
Bishop of Barcelona suffered Vigilantius to
teach in his church uncontrolled, falleth out
also with other godly Bishops that took his
part, and upon hearsay chargeth them, how
truly God knoweth, that they ordained no
Deacons, except they first married wives,
with further surmise of their suspicion against
all unmarried men. Whereas it is more like
that understanding this text rightly, they
judged married men to be as fit as unmarried
men for the holy ministry, though it be not
necessary that all should be married, or all
unmarried. And the Greek church hath of
long time observed this custom, to ordain
none before they be married. But the Pro-
testants, you say, though they command not
every Priest to be married, yet they mislike
them that will not marry. This is a lewd
slander : for without respect of being married
or unmarried so they live honestly, and teach
sincerely, they are liked and allowed of us.
You say, "they suspect ill of every single
person in the church." Verily the single
life of Popish Priests was so far from chastity,
that there are few Parishes in England, that
cannot bring manifest proof of the inconti-
nency of one Popish Priest or other : but that
we do therefore suspect ill of every single
person in the church, you are able to bring
no proof. For we verily persuade ourselves,
that there be many, both in the ministry,
and among the people, that leading a single
life without vow, keep their bodies in chastity
and continence, a hundred times better than
many Popish votaries. That the gift of con-
tinence is rare, the incontinence of so many
as vowed chastity among you, and so lit-
de performed it, may give us just occasion
to think so. But we are bold to say always,
that the Bishop or Priest, having not the gift
of continence, may do his duty and charge

I. TIMOTHY.

better married than unmarried, which is not
any whit against the Apostle, but expressly
with him, who aflirnietli that it is belter tor
such to marry than to burn. Otherwise the
single hath less cause to be distracted and
entangled with ilic world in some respect,
than the married man : and yet a prudent and
faithful wile, may be occasion that her hus-
band should be less entangled with worldly
matters, than if he were unmarried.

This text of the apostle is plain, that al-
though he commanded not all to be married,
vet he alloweth any that is married, so he
have but one wife, with the other qualities
here required to be ordained bishop, elder, or
deacon. Neither speakoth he only of them
that have been married, and their wives per-
haps dead, but of them that tire presently
married : for the verb is of the present tense.
A bishop must be the husbanci of one wife,
and, 1. Tit. 6, if any is or be the husband ol
one wife, therefore not such an one, as hath
been married, but such an one as is married,
may be a bishop or priest. The apostle there-
fore, verse 11 of this chapter, giveth order
what manner of women their wives should
be, which your vulgar Latin hath corruply
translated "Mulieres," and you for a poor
advantage of your heresy, the women, con-
trary to the manifest circumstance of the text,
and the method of the apostle, who would
not so abruptly when he had spoken of bi-
shops and deacons, which he will have to be
the husbands of one wife, speak generally of
women which pertain nothing to bishops and
deacons, and then return again to deacons.
More probably doth Chrysostom, Theodoret,
and others, understand women that were dea-
conesses, for the help of the poor. But where
you say, it is no more but an inhibition, that
none having been twice married, or being
"Bigarnus," should be admitted, it is false :
for he is the husband of one wife, which hath
but one wife at one time, though he hath been
married more than once or twice, aind al-
though his wife were a widow before he
married her. But this your " exposition only
is," as you say, "agreeable to the practice
of the whole church, the definition of ancient
councils, and the d<jctrine of all the fathers,
without exception." If this proud brag were
true, as it is false, yet the authority of the
Holy Ghost is to be preferred before all that
you name, whose words cannot without mani-
fest violence be restrained to such an exposi-
tion.

Therefore Chrysostom cxpoundelh this
text against Polygamy, which is the having
of many wives at once, saying : " He saith
not this as making a law, that none without a
wife may be made a bishop, but appointing a
measure of that matter: for it was lawful for
the Jews to be joined in the second marriage,
and to have two wives at once." But in his
exposition upon Titus, you would have us be-
lieve, that he forgat what he said here, or in
80 short limn changed his exposition, and
agrceth wholly with you, whereas in truth, if
you understood him right, he coiifirmeih that

which he saith upon this text. For he speak-
eth against such lascivious persons as after
their wife was departed from them, not law-
fully divorced, married another. For such
svere not the husbands of one wife ; seeing
she that departed, or was unjustly put away,
remained still a lawful wife. His words are
these : For what cause doth he bring torth
even such kind of men? He purposeth utterly
to stop the mouths of heretics, which con-
demn marriage • showing that marriage is
without fault, and is so precious, that with it
any man may be preferred, even to the holy
seat of a bishopric. Also with this saying
he chastiseth unchaste persons, while he sui-
fereth them not after their second marriage,
10 be taken to the government of the church,
and the dignity of a pastor : for he which is
found not to have kept his benevolence to-
ward his wife, which is gone from him, how
should he be a very good teacher to the
church ? nay rather, to what crimes shall he
not daily be subject : For ye all know, that
although by the laws such second marriages
are permitted, yet that thing is open to many
accusations : therefore he will have the bi^
shop to give no occasion to them that are un-
der him. Therefore before all things he set-
teth down: if any be without crime, that is,
if all his life be void of reproof, if no man can
reprove his manners. Finally hear what our
Lord saith : if the light which is in thee be
darkness, how great shall the darkness be ?

Here it is plain, that he speaketh of second
marriage in them, whose first wife was not
dead, but gone away. For he that marrietlr
after his wife is dead, is not to be charged
with lasciviousness, nor to be accounted un-
chaste, and much less he that in his first mar-
riage taketh a widow, nor daily subject to
many crimes, or to any crime in respect of his
marriage, neither is his life and manners to be
reproved, that liveth chastely with his second
wife, neither is to be accounted darkness,
who after his wife is dead, marrieth in the
Lord.

Therefore Chrysostom speaketh of such
second marriages, as were permitted by the
civil laws, after unlawful divorcements, or
departures of wives from their husbands, and
not against the marriage of them, that after
their wife is departed out of this life, do mar-
ry another in the fear of God, as it is free by
God's ordinance, and willed by Paul to the
younger sort of widows, 2 Tim. 5. For such
marriage is not open to any just accusation.

Therefore Chrysostom in both places, is
directly contrary to your false and enforced
exposition. So is Theodoret upon this text :
"The husband of one wife, the preaching
then began. And neither the Gentiles did
exercise virginity, nor the Jews did admit it :
for they esteonied the procreation of children
to be a blessing. Therefore for as much as
at that tinio, they were not easily to be found
vvhich exercised continency, he commandeth
of such as had married wives, to ordain them
which had honoured temperancy. And con-
cerning that saying, the husband of one wife.

I. TIMOTHY.

1 think certain men have said well. For of
old time both Greeks and Jews were wont
to be married with two, three, or more wives
at once. But even now also when the Im-
perial laws forbid men to marry two wives
at once, they have to do with concubines and
harlots. They have said therefore, that the
holy apostle saith, That he which dwelleth
honestly with one wife, is woriliy to be or-
dained a bishop. For, say they, he doth not
reject the second marriage, which hath often
commanded that it should be used. For a
woman, saith he, is bound by the same law
so long as her husband liveth, but if her hus-
band be dead, she is free, that she may mar-
ry to whom she will, only in the Lord. Again,
I say to the unmarried and to the widows, and
ioimng both the states together he maketh one
law for them. Indeed if the vow of continency
have been made, the second marriage is not
in the power of their will. For if lie have
thrust away the first wife, and be joined to
another, he is worthy to be reprehended, and
is justly subject to accusation. But if force of
ieath hath disjoined his first wife, and nature
urging, hath compelled him to be joined to
d second wife, his second marriage is pro-
ceeded not of his will but of casualty. These
.hings considered, I admit their interpretation
which have so understood the place." Hierom
also, no great favourer of marriage, and in-
clined to that opinion, that he which hath been
twice lawfully married, should not be ordained,
yet in his commentary upon the epistle to Ti-
tus, a^reeth not with your exposition, and de-
clareth that there were many which did in-
terpret these words as we do. His words are
these : " As touching that ho saith, the hus-
band of one wife, we ought to understand it
so, that we think not that every one that hath
been but once married, is better than he that
hath been twice married, but that he may ex-
hort unto one only marriage and continency,
which can bring forth his own example m
teaching. For put the case, there is one
which lost his wife when he was a very young
man, and being overcome with the necessity
of his flesh, hath taken the second wife, which
witliin short time after he hath lost also : and
after that hath lived continently, and that there
is another man which hath had the use of ma-
trimony, and his wife even until old age, as
many think it a felicity never to have ceased
from the workof the flesh, which of these two
seemeth to be the better, the more chaste, the
more continent ? Verily he which in his second
marriage was unhappy, and afterward lived
chastely and holily, and not he which by old
age was separated from embracing his wife.
Therefore let him not please himself which
having been but once married, is chosen:
that he is better than every one which hath
been twice married. Seeing in him his hap-
piness was chosen rather than his will. Some
interpreters of this place do give this sense :
It was of the Jewish custom, say they, that
men had two wives or more at once, as we
read in the old law of Abraham and Jacob :
and this they will have to be the Apostle's

commandment in this place, that he which is
to be chosen a bishop have not two wives
together at one time. Many more supersti-
tiously than truly, do think that such are not
to be chosen in the priesthood, which when
they were Gentiles had one wife, and alter
they had lost her, since they were baptized in
Christ, have married another wile, whereas it
this were to be observed, they should rather
be kept from the bishop's office, which follow-
ing before wandering lust by harlots, have
taken one wile since they were regenerated ;
and it is much more detestable to have com-
mitted fornications with many, than to have
been twice married : for in the one is felicity
of matrimony, in the other lasciviousness
prone to sin." Theophylact saith upon this
text; "let him be the husband of one wite.
He spake this because ol the Jews, for to them
was permitted polygamy, that is to join mar-
riage with many together."

By these testimonies you may see how
brazen faced these Rhemists are, vvhich are
not ashamed to say, that this "their exposi-
tion only is the doctrine of all the fathers with-
out exception." Whereas it is evident, that
Chrysostoni, Theodoret, and Theophylact,
and by the testimony of Theodoret and Hie-
rom, many other ancient fathers before them
interpreted this text only against polygamy,
or many wives at once. And there is no
doubt, but according to their doctrine that so
understood the Scripture, the church prac-
tised in ordaining them that had been married
more than once, and in allowing them that
were ordained to live chastely with one wife.
But Ambrose, you say, afiirmeth that none
may be taken into the Clergy that have been
twice married. What then '? Other doctors
were of another judgment, as we heard be-
fore : and Hierom condemneth his opinion
plainly of superstition. Ep. 82. Where he
thinketh, that such as had been often married
before baptism, were excluded. But he af-
firmeth that the holy council of Nice have
taken this order. Yet no such thing appear-
eth in the acts of that council, and therefore
it is like he was deceived by some false copy.
For it is not unlike that the council of Nice
was falsified as well in this point, as in tlie
point of the Bishop of Rome's usurped autho-
rity, which was openly discovered in the
council of Africa. Ambrose alloweth him
that hath a wife to be ordained Bishop or
Priest, as his words are plain, "He com-
mandeth that a Bishop be the husband of one
wife, not that he excludeth him that is unmar-
ried, for this is above the law of the precept,
but that with matrimonial chastity, he keep
the grace of his washing or baptism. Neitiier
is he again invited to get children by the
Apostle's authority, for he said, having child-
ren, or begetting children." By these words
it appeareth, that Ambrose thought it lawful,
though not necessary, for a Bishop to be mar-
ried and also to beget children : and of the
same judgment he is upon this text: so doth
Hierom, although he say the clergy is made
of them that have been but once married, and

294

I. TIMOTHY.

allegeth that the text may be expounded
only against Polygamy, as in his Commentary
upon the Epistle to Titus, against them that
refuse him that was married before baptism
and after. Oceano cont. Jov. lib. 1. He con-
fesseth that such manner of men were chosen
to be Priests, because there were not so many
Virgins, as it was necessary to have Priests.
And as concerning that opinion, that he which
had one wife before he was baptized, and
another after, cannot be ordained ; he calleth
it the heresy of Gain, and disputeth earnestly
against it, in that Epistle to Oceanus, neither
doth Au^ustin simply allow it : but saith,
"They did understand the Apostle more
sharply, which thought he was not to be or
dained which had another wife, being a
learner of a Pagan. As for Innocentius, Leo,
and Gregory, Bishops of Rome, in which See
the mystery of iniquity wrought more strongly
than in other places, and specially toward
the revelation of Antichrist, it is less mar-
vel, if they thought any thing more hardly
of marriage. And yet Leo, Epist. 87, touch-
eth not the case, nor yet Gregory, lib. 2. Ep.
85. But that such as had been twice mar-
ried, or had married a widow, should not
be admitted, they both affirm. As for the
book De Ecclesiasticis dogmatibus, falsely bear-
ing the name of Augustin, it deserveth none
answer : and yet the author excludeth them
that have had wives before baptism, or one
concubine, which if it were true, Augustin
could never have been made Bishop, for he
confesseth that he had two concubines. Conf.
Ub. 6. cap. 15. The reason that Leo allegeth
out of the law, to prove that he is Bigamus
that hath married a widow, because the high
priest was forbidden to marry a widow, is
msufficient, for that prohibition extended only
to the high priest, which was a figure of
Christ, and pertaineth no more unto the mi-
nisters of the church in the New Testament,
than any other parts of his office, that were
peculiar to that state and calling. But that
the godly ancient fathers accounted bigamy
to be in them that had two wives at once,
and not in them that had been twice married,
Justin martyr is a good witness : who, Apol.
2, expoundmg that saying of our Saviour
Christ, '" He that marrieth her that is for-
saken committeth adultery," concludeth, that
they which according to man's law, " do
marry two wives, by our master's judgment,
are sinners." The ancient Councils also of
NeociEsarea and Laodicea, putting them to
open penance, that were Digami, seem to
mean of such as were married contrary to
God's law to the second wife, before the
first was dead, or else it was a gross error to
punish that which was no sin, with a whole
year's, or two years' open penance.

We depart neither from the Apostle's doc-
trine, nor from the judgment of all the ancient
fathers, a.s the places of Chrysostom,Theodo-
ret and Hicroin do declare, in understand-
ing tills toxt.ofhim that is the hiLsband "f one
wife at one lime, ihouKh lie have been married
more than once. And seeing the Holy Ghost

doth not restrain marriage from them that are
ordained being single, it were Antichristian
presumption and the doctrine of devils to for-
bid that which God hath left to be free. That,
you say it was never lawful in God's church
to marry after holy orders, and that there is
not one authentical example thereof in the
world, it is a lewd and impudent lie. For to
omit so many of your popish church, which
by the Pope's dispensation have married after
holy orders, the Council of Ancyra, Can. 9. or
10, alloweth them, that when they are or-
dained deacons, do profess that they must
have wives to marry after orders taken, and
to continue in the ministry. Malt. 8 ; where
also is handled the judgment oi the Nicene
Council, according to the sentence of Paphnu-
tius, and the saying of Epiphanius. Saving
that you say, Epiphanius never heard that any
bishop did beget children, as he did of other
inferior degrees. Where I mieht answer you
that under the name of priests, oishops are al-
so contained, as you confess sometimes. And
Athanasius, adDrecon^i'uTTi, affirmeth, "that he
knew many bishops not married, and con-
trariwise monks made fathers of children, as
on the other side you may see," saith he " bi-
shops fathers of children, and monks that
have not sought liberty of generation, and
that clerks have drunk wine, and monks have
fasted. For so it is lawful, and after this man-
ner it shall not be prohibited, but let every
man strive in what he will," &c.

Where you say, Eusebius saith that such
as be consecrated to the holy ministry should
abstain wholly from their wives which they
had before, it is false. His words are
these; "according to the laws of the New
Testament, begetting of children is not alto-
gether forbidden, although that which is not
unlike to the ancient godly men, is appointed.
For the word saith, that a bishop must be the
husband of one wife, but also it is meet that
even they which are consecrated and exer-
cised about the ministry of God do abstain
from thencelbrth, from matrimonial compa-
ny." He speaketh therefore of that which he
judged convenient, but not necessary. Hie-
rom was too much addicted to extol continen-
cy and virginity, and therefore, otherwise
than the truth requireth, he pronounceth of
the Apostles : yet can he not deny, but many
bishops and priests in his time were married,
and did also use the act of marriage, although
they abstained at sometimes, as appeareth By
the'former place in his apology. For in the
other place he saitli, bishops, priests, and
deacons are chosen, either virgins or widows,
vel eerie post sacerdotium in ceternum pudici, " or
at least after priesthood for ever chaste," we
may well understand him, of them that live
chastely in marriage. For else it would fol-
low, that married men were impudici, unchaste
and filthy, which crime of reproach of mar-
riage, llierom in that apology laboureth to
wipe away from himself. But Socrates, lib.
5. rap. '22, saith that in his time "many bi-
shops even in the time that they were bishops
begat children of their lawful wives." Au-

I. TIMUTIIV

'■irj

gustin, de aduUerini.1 conjugiis, saith, that some
which were constrained to bo of the clergy
did continue continent by God's help to the
end : lie saith, that they were bound unto it by
the law ot God. For ot Peter, the autiior ot\
those questions under his name saith, "it is
known that he had a wile, and the begetting of
children did not hinder him to take the pri-
macy among the Apostles." Qucestion. ext.
utro mixt. q. 102.

The rest that you say, of our complaining i
of these necessities, &,c. and thinking there is
no life without women, is vain and slanderous. '
We know God's gifts arc diverse, and that to
some he giveth the gilt of continuncy, but not
to all. And therefore to whom God t^iveth not
the gift, we say it is iuipussible for him to
have it. But if it be a matter so easy, and the
gift in every man's power that will seek it, as
you deiend, the more inexcusable it is in the po-
pish clergy, if they keep not continency, which
also they have vowed or professed, as it is
well known how ill they kept it in times past,
and it is to be doubted they would do little
better hereafter, if they were setiled in such
ease and wealth as they have been.

But to prove that it was generally the church's
order from the Apostles' time, that the cler-
gy should abstain from marriage, you will
us to see TertuUian, in his first book to his
wife, where no such matter is ; although as he
had at that time embraced the heresy of Mon-
tanus, he saith, that second marriages were
against the discipline of the church and the
prescript of the Apostle, which sufTereth not
them that have been twice married to be bi-
shops. But the Catholic Church in his time
allowed them to be bishops that were twice
married, and that doth TertuUian object unto
the catholics as a crime, in his book DeMono-
gamia. Whereby we may see, from how good
a spring^that interpretation of this text pro-
ceeded, that a bishop might not be one that had
been twice married, even from the filthy sink
of Montanus the heretic. And yet it is not
like that TertuUian abstained from his wife,
because he u' 'th not that for a reason to per-
suade her from second marriage, that he had
experience by long abstinence in marriage,
that she had strength to refrain her from se-
cond marriage, if she would use it. The book
De Singularitate cJericornm, though it be none
of Cyprian's works, yet doth it not show, that
it was the general order of the church from
the Apostles, that the ministers of the church
should be unmarried, or abstain from their
wives, but that such as had promised openly
to abstain from lawful marriage, should not
secretly keep company with strange women.
Therefore he saith. Num. i, "why hath he
taken a woman to him, which hath despised
to marry a wife. He hath given to me a sus-
pected plea, which hath refused a lawful wife
and taken an unlawful woman." The third
canon of the Council of Nice likewise forbid-
deth all strange women to dwell with the min-
isters of the church, but not their own wives.
The Council of Neocaesarea, cap. 1, deposeth
him that marrieth after he is a priest from

his dignity, but if he commit fornication or
adultery, casteth him out of the church and put-
teth him to open penance among laymen. This
provincial constitution, though not grounded
upon the word of God, yet declareth that they
counted it a breach of man's law, for a priest
to marry, and therefore deposed him from his
order, but no sin against God, therefore they
never divorced him, nor put him to penance,
as they did them that committed fornication
or adultery. But that a married man might be
ordained and retain his wife, it appeareth in
the same council, cen. 8. The Council of An-
cyra. Can. 10. decreed in these words, " the
deacons, whosoever, at the time of their ordi-
nation, protested saying, they would have
wives, and that they could not contain, if after-
wards they come to be married, let them re-
main in the ministry, because the bishop hath
given them license. But so many as held
their peace, and received imposition of hands
professing continency, if after they come to be
married, ought to cease from the ministry-"
This canon doth show most manifestly, that
abstinence froiu marriage was not exacted of
any, but such as would willingly profess it,
and that it was lawful to marry even after holy
orders taken, contrary to your stout assertion.
Therefore whatsoever was decreed in the
latter councils, can be no prejudice to the an-
cient truth, and practice of the church. And

seeing the Council of Nice the first allowed
the clergy to continue with their wives, you
are not able to show a contrary decree more
ancient, than that ungodly and unlearned
epistle of Siricius, bishop of Rome, to the bi-
shops of Africa, in w.hich he would prove,
that the Apostle, although he said a bishop
must be the husband of one wife, yet would
have him to abstain from his wife, because he
saith elsewhere, "they that are in the flesh
cannot please God." According to which
decretal epistle, that Council of Carthage 2.
was held, if all be not counterfeit, the epistle,
Rescript, council and all, as there is good
cause to suspect. The councils of Toletane
2. and Orleans 3. being of much later time, and
nearer to the open revelation of Antichrist, it
is less marvel if they drew nearer to the pro-
hibition of marriage, and the canon 3. of To-
ledo, which you quote, forbiddeth the cohabi-
tation only of strange women : and in the first
canon, these Spanish bishops allow married
men to be taken into the ministry, so they
promise to renounce the works ot the flesh.
j The Council of Orleans deposeth them that
I abstain not from their own wives, yet leaveth
I them in the communion of laymen. And
I howsoever the mystery of iniquity wrought
I sometimes more closelv, sometimes more
openly, vet Gregory the Seventh, other-
wise called Hildebrand, placed by the de-
1 vil, whom as a necromancer he served, in
the Antichristian See of Rome about five hun-
dred years ago, was the first that by cruel de-
crees of excommunication, deprived the min-
: isters of the church of their lawful wives, and
I compelled the clergy to the vow of continen-
I cy. For until his time, and in his time, many

296

I. TIMOTHY.

of the priests were married, though by hypo-
crisy ui other popes and prelates, they were
eometimes inolesled, yet never utterly prohi-
bited or divorced from ihera. But whosoever
was author of the clergy's .-ingle life by pro-
hibition of marriage, it is certam he learned
it of the devil, astlie Apostle testifieth in the
beginning of the next chapter.

4. I'etcr and Philip begat sons, and Phihp
gave his daughters in marriage. Clemens.
Strom. Uh. 3.

6. There was never heresy that hath ad-
mitted more unworthy persons into their cler-
gy than the heresy ot Papistry hath, not only
into inferior places, but even into their bi-
shop's See, and unto the See of Rome itself,
as their own histories do testify of many.

5. Paul knew no subdeacons, and therefore
you cannot comprehend them under his rule
of deacons. Bishops and elders differ not
in order, but only in office of government.
Pope Urban in the decrees contesseth that
the Primitive Church had only these two or-
ders of deacons and priests. Dist. 60. cap.
Nullus ill Episcopatum, whereupon it may ap-
pear how triie he said, that told your five or-
ders to have been ever since Christ's time in
the chiirch, and that it might be proved by all
antiquity. In the ancient times there is men-
tion ot under deacons which were assigned to
some interior service in that ministry, for an
orderly and quiet distribution of those duties,
and so might be comprehended under the
names of deacons. But your subdeacons are
a di.stinct degree and order from deacons,
nothing intermeddling with the duty and office
of deacons, therefore nothing like the ancient
under deacons, but in name only. As for these
other offices which you name acolulhi ; they
were young men appointed to attend upon
the bishop, for their learning to be instructed
by his doctrine and example, that afterward
they might be meet to be called unto the
same office. The Exorcists were such .as
had the gift to cast out devils in them that
were possessed, and were called Energumeni.
The readers were such as were appointed to
read the text of the .scriptures openly in the
church. The door-keepers were assigned to
keep the entry oi the church, that no Heathen
person or excommunicated should enter, but
such only as were admitted either to the
hearing of the Word, or to the prayers, or to
the sacraments. They had also singers, la-
bourers, confessors, diggers, sextons and ca-
techists, as appeareth by Ignatius, ad An-
tioch. Canon. Aposl. 43. Hierom de septein ordi-
nibus. Cyprian Epiit. 24. Euitdi. lib. 6. cap. 3. So
that if you will have all offices that were in
the Primitive Churcli, to be several orders of
the ministry, vou must have at the least ten
or eleven orders. That continency was re-
quired by ancient canons of subdeacons also,
you ground much upon Epiphanius, who con-
tesseth that it was not generally observed in
his time. It suHiceth us to have only those
•rders and degrees as necessary, which the
holy scripture hath commended. Other vari-
able offices, as every church shall ihinli ex-

pedient for their government and discipJine,
they may institute or retain. As for the ri-
diculous offices that are appointed to these
popishorders, to carry tapers, cruets, fly flaps,
and to drive dogs out of the church, it is
superfluous to write, the ancient Primitive
Church knew no sucli vanities. And whereas
you send the learned to the council of Car-
thage 4, where you say Augustin was pre-
sent, the learned may justly suspect the credit
of that council, which is wholly patclied out
of the pope's decrees. Where Gratian saith,
that Pope Zosimus was present by his de-
puties, Dist. 93. cap. Diaconi ita, &c. by the
date that is given to it, Zosimus was not yet
pojpe, but either Syricius or Anastasius.

Many ancient copies ol these decrees have
no title of the council of Carthage, but of an-
cient statutes of the church. And therefore
those decrees seem to be of a later making
than Augustin's time. And yet in those de-
crees, the priest receiveth no power to con-
secrate, nor to offer for the quick and the dead ;
and the deacon is ordained to minister. The
subdeacon hath a platter and a cup, a cruse
of v.'ater and a towel delivered unto him, to
signify that he is appointed to serve the ta-
bles, as Acts 6. Not a popish pattin, chaHce,
cruet, and other toys for the mass. The aco-
luth hath a candlestick and wax candle de-
livered, that he may know he is bound to light
the candles of the church, \yhich came to-
gether in time oi persecution in the night sea-
son. In remembrance whereof, even in time
of peace, they kept the vigils and night
watches, when they lighted wax candles, as
Hierom saith, to drive away the darkness of
the night, and not in the day time, as Vigilan-
tius objected, except, perhaps superstitious
women, which had more zeal than know-
ledge, as Hierom said, lighted them in the
day time also. The acoluth also ha'tl a litde
cruse delivered unto him, to serve wine for
the communion. But admit they were then
decreed, the popish church hath not for many
years had any use of these inferior orders :
for a poor sexton, or a boy doth, most com-
monly execute all those offices, which in
those degrees are appointed to acolites, ostia-
ries, readers : yea most commonfy, they sup-
ply the office ot deacons and subdeacons also,
when mass is said. Neither do they ordain
acolites to do their office, nor any of the rest,
but as preparatories to priesthood. These
offices therefore in the church are needless.

15. Ambrose saith not, that Damasus was
the ruler of the whole church, or governor of
th« universal church, but a ruler and governor
of the church of God, as every other Catholic
bishop was, and is by Paul's words, Acts 20.
28. If you ask why then doth he name Da-
masus alone, rather than any other bishop ?
1 answer, because the Arians had greatly
overrun, not only the east churches, but also
the west churches, and the city of Rome it-
self in the time of Liberius and Felix, that
were his predecessors, and the Catholics be-
gan to recover their strength again under
Damasus. To distinguish the Catholic church

i. TIMOTHY.

from the Arian's Heretical companions,
whereof there were great troops aiill remain-
ing, he nameth Daniasus Bishop ot Rome, a
governor ot" the church ot God, being the
chief bishop of Italy, with wliom lie did com-
municate. As also Hierom against ihe Ari-
ans, professeth that he would join with ])a-
masus, because he inaintaineth the truth of
Christ's Divinity against those Heretics in the
east. Wheretbrc the saying of Ambrose doth
no more allow (Ircgory the Thirteentli to be
a Catholic bishop, than Liberius, Honorius,
Vigilius, or any other that were found to be
Heretics, much less make him the governor
of the universal church of Christ.

15. As this place pincheth all Heretics ge-
nerally, 80 the Papists most specially. For
seeing the church of God is the pillar and stay
of truth, and the Romish church is not the
pillar and stay of truth, but an encmv thcroot,
and a bolster out of lie.';, iiihlcs, liorosics. and
the doctrine of devils, it tollowclh inviiirilily,
that the Romish church is not the church ot
God. The minor hath been oiten proved,
both by preaching, disputing, and writing, and
is sulhciently declared in this answer. But
how, I pray you, doth it pinch us, as you ima-
gine ? You say '" we oppose ourselves di-
rectly against the very letter and confessed
sense of the same." How prove you that?
you ansvyer, some say "the church is lost or
hidden." Who saith the church is lost? none
of us ever said so, some perhaps have said,
that the true church hath been hidden from
the eyes of the world, and of Antichrist, that
hath persecuted her. But hereof, I trow, it
foUoweth not, except it be in Rhemish logic,
that therefore the church is not the pillar of
truth. You add, that " some say the church i
is fallen away from Christ these many ages, j
and that it become a stew, and the seat of
Antichrist." We say so indeed of the Ro- •
mish church, yet Christ hath, and had his
church and chaste spouse all this while, which
is the pillar of truth. Yet again, you say,
" that some of us say, it is driven to a corner
only of the world." But you say untruly, for
we believe that it is, and always was dis-
persed in many nations, although in respect
of the persecution, it is said to be driven into
the wilderness. Apoc. 12. And you acknow-
ledge, when Antichrist cometh, it shall be
driven into corners, and great straits, yet for
all that, it was always, and ever shall be, the
pillar and stay of the truth.

"You charge " the Protestants to say, that it
may and doth err, and hath shamefully erred
for many himdred years together." "We say
not that the Catholic Church of Christ, but
that the church of Rome hath shamefully and
damnably erred these many hundred years.
We say also, that the true church of Christ,
may err and have spots in doctrine, as well
as in conversation, yet not in any point neces-
sary unto salvation ; and for all that be the
pillar and stay of truth, for it is no otherwise
called the stay and pillar of truth, than it is
called the chaste virgin without spot or wrin-
kle, Eph. 5. 27. Having neither perfection of

truth nor of holiness in her members in this
world, but so lar forth as she is directed by
the word of God and his Holy Spirit, which
ministereth always sullicient truth to conduct
them to ihe state of perfection alter this life.
The church therefore is the pillar and stay of
truth, because all truth necessary to salvation,
is to be found no where in the world, but in
the church of God, and this truth is always to
be found in every c^iurch of God, though it
be not always pure t, un all contagion ot er-
rors. For Paul iiistructeth Timothy how to
behave himself in tlie church of Ephesus, or
any other part of the Catholic Church of
'^!iiist, that it may continue the house or
church of God, whose oflice is to be a pillar
and stay of truth that is learned out of God's
word. He doth not send Timothy to learn of
the church, whereof he was appointed a
teacher, but he willcth Timothy to teach the
Church out of the word of God, that it might
j still continue the pillar and stay of truth. For
' if any particular church, as the church of
Rome, contemn the word of God and presume
to decree both without it and against it, even
in articles of faith necessary to salvation, it
ceaseth to be the church of God, and the pil-
lar and stay of truth, which is to become a
harlot, a maintainer of heresy and false doc-
trine. But let us hear what main reason you
have to prove that the church cannot err in
any thing.

I deny that the popish church is that, where-
of Peter was a governor in his time, and Da-
niasus in the time of Ambrose. That prin-
ciple you must prove.

You say, that the church is the pillar of
truth, ergo it cannot err. I deny your argu-
ment, for Peter was a pillar ot truth, yet he
erred, and was reproved by Paul. Gal. 2. 11.
I have showed how it cannot err, and how it
may err, being the pillar and stay of the truth
builded upon the foundation of the apostles
and prophets, Jesus Christ being the comer
stone. Ephes. 2. 20, &c.

You say, it hath the Spirit of God to lead it
into all truth, to the end of the world : Ergo,
it cannot err. I deny this argument. Every
one of God's elect, after ihey be called, have
the spirit of truth by Christ's prayer, John 17,
unto their life's end, yet they may err, though
not finally to their damnation.

Although the gates of hell shall not prevail
against the church of Christ, to overthrow it,
it followeth not, that it cannot err, for every
true Christian is builded upon the same rock,
which is Christ, and the gates of hell shall
not prevail, to condemn any true Christian.

He hath placed apostles, prophets, evangel-
ists, pastors, and doctors, to the full consum-
mation and perfection of the whole body, and
every member, tha« we be not carried about,
&c. Ergo, the church cannot err. You may
as well conclude, that no true member of the
church can err. And certain it is, that the
doctrine of the apostles, prophets, and evan-
gelists, if it be continually taught, by tho
pastors and teachers, is sufficient to preserve
the church, and every true member from all

898

I. TIMOTHY.

error in doctrine. But if they decline from the
rule of the apostles, prophets, and evangel-
ists, they err themselves, and deceive as
many as follow them. Paul therefore decla-
reth, \vh:a an excellent benefit Christ hath
bestowed on his church and every true mem-
ber thereof; he doth not assure either the
whole church, or every member thereof, of
truth always, if they neglect the benefit ; al-
tliough he otherwise jissurc his whole body
and every part thereof, never to be deceived

church, and that the popish church cannot
err. As great learning as you would be
thought to have, you shosv it little, in setting
the worst argument in the last place. For be-
side the inconsequence of the argument, com-
mon with all the rest of his brethren that went
before, it containeth three most impudent and
beggarly petitions of the whole matter in con-
troversy.

That the New Testament, the scriptures,
sacruments, and sacrifice of Christ have been

finally unto destruction. But seeing there be j ever continued in the right use of them
some pastors and teachers, builders of the the popish church.

church, that build wood, hay, and stubble up
on the foundation Christ, which shall be sa
ved, although they lose their combustible
work, the church by such builders may be
brought into error, but holding still the foun-
dation, can never be deprived of salvation.
1 Cor. 3.

He hath prayed for the church, that it be
sanctified in the \eniy : Ergo, it cannot err.
The conclusion Iblloweth not, for the church
is sanctified in the truth, and yet may err, as
it doth sin in every member thereof. And the
same prayer pertaineth to every one of God's
elect which may err, and vet be sanctified in
the truth, not to err unto damnation. John 17.
20.

He hath prayed that the faith of the chief
governor thereof fail not. Ergo, it cannot err.
This is the worst of all the arguments, that
went before, for there is no part of it true.
Christ prayed not for Peter, as chief governor
of the church, but as one of the true members
thereof, that his faith should not fail, which
prayer he made generally for every member
of the church which may yet err, and so did
Peter, Gal. 2. That special prayer for Peter
was, that his faith should not fail in that grie-
vous temptation, when he was sifted by Satan :
and cannot be applied to every one that is
bishop, where Peter taught; except you will
say, that every one of them must deny Christ,
as Peter did.

The church " is Christ's house, his spouse,
his body, his lot, kingdom, and inheritance :"
this is confessed, but hereof it foUoweth no
more that it is free from all error, than that it
is free from all spot of sin while it is a stran-
ger on the earth.

He loveth it as his own flesh, and it cannot
be divorced or separated from him : Ergo, it
cannot err. We may as well conclude, that
seeing he loveth every one of his members, as
his own flesh, for we are every one members
of his body, of his flesh, and of his bones,
which cannot be separated from liim. Ephc.i.
5. 30. Therefore none of his members can
err, or sin. And yet it is certain that none of
his members can err or sin unto eternal dam-
nation, though every error and sin deserve
damnation.

The new testament, scriptures, sacraments
and sacrifice cannot be changed, being the
everlasting dowry of the church, continued
and never rightly occupied in any other
Church, but in your popish church, which you
faUely call the cathohc church : Ergo, the

That no other church hath rightly occupied
them. And that the popish church is the
Catholic Church ol Christ: but if all these three
principles were admitted as true, which while
heaven and earth standeth shall never be
granted of us, nor proved by you, yet the con-
clusion is false. For that the -true Catholic
Church though she have the right use of the
New Testament, scriptures, sacraments, and
sacrifice ot Christ to the salvation of all her
members, yet she hath not always such per-
fection of knowledge but that she may be de-
ceived in some things.

Your general conclusion is yet more impu-
dent, that all those points of doctrine, faith,
and worship, that any man thinketh to be er-
rors, in the Popish Church, be no errors,
although they be never so contrary to the
New 'Pestament, which is God's covenant
of remission of sins freely and justification
by grace, and faith only, as your doctrines of
merits, and satisfaction, though they be never
so contrary to the scriptures, as the commu-
nion under one kind, worshipping of images
and other creatures, prohibition of marriage
and meats, &,c., and though they overthrow
the only sacrifice of Christ's death, and suffi-
ciency thereof, by the daily sacrifice of the
mass, and the pope's pardons, a pmna et culpa,
<^c. But the faithful know that church to be
the pillar and stay of truth, which is builded
tipon the foundation of the apostles, Jesus
Christ being the head corner stone ; therefore
they seek the church in the holy scriptures,
which are the monuments of the prophets and
apostles, and a perfect testimony of Christ, and
so lean to the church, as the church leaneth
to the scripture, and to Christ the only foun-
dation thereof. For none other thing did the
apostle.^, and the Niccne Council mean, when
they taught us to believe and confess the
catholic and aposiolic church of Christ. For
neither the apostles, nor the Nicene Council,
had authority to make any articles of faith,
but to teach and declare, those points of doc-
trine that the Spirit of Truth hath revealed to
be necessary articles of faith unto salvation.
But it sufllceth not you, that we confess that
there is a Catholic Church, whereof every
Christian man must be a child and member,
that he may be saved. But further you re-
(|uire, that we acknowledge, " that that which
is called the Catholic Cliurch, and known so
to be, and conimunicateth with the See Apos-
tolic, is the church." Here is as great uncer-
tainty as before : for all heretics call them-

1. TIMOTHY.

299

selves the Catholic Church. But how shall
they be known to be the Catholic Church, and
to communicate with the See Apostolic, but
by their consent in doctrine with the lioly
scriptures, and writings of the apostles ? The
churches of the east, call and count them-
selves the Catholic Church, as much as the
papists, and communicate with the Apostolic
Seesof Jerusalem, Antioch, Alexandria, Con-
stantinople, Ephesus, where the apostles Pe-
ter, Andrew, James, and John, and Mark the
evangelist have sitten, and their doctrine in
many points is more agreeable to the writings
of the apostles, and evangelists, than the pa-
pists; yet the papists will not acknowledge
them to be the Catholic Church, therefore this
rule is no part of our creed, at leastwise, it
cannot sufficiently direct us to the Catholic
Church, which is the article of our faith.
Your second rule: " that we must hear, be-
lieve and obey the same, as the touchstone,
pillar, and firmament ot truth," so it be right-
ly understood, we do yield unto; but this
church is that, which is builded upon the
foundation of the prophets and apostles whose
doctrine is comprehended in the holy scrip-
tures, and is therel'orc called the pillar and
stay of truth, because it teacheth this true doc-
trine. Therefore what church is the pillar
of truth, which we must hear, believe, and
obey : we must know only out of the scrip-
tures, and so far acknowledge it to be the
pillar of truth, as it teacheth nothing, but that
wliich is contained in the word of truth, de-
clared in the scriptures. And thus the an-
cient fathers have taught us to know the
church. Chrysosiom, opere irrmerfect. in Mat.
Horn. 24. Augustin, de unilate Ecctesiw, cap. 3.
ajid 16. Neither did the Nicene Creed say, I
believe in the Cutholic Church, otherwise
than we say in the apostles' creed, I believe
the Catholic church, Rom. 10.

We seek not to fly from the known visible
church to the hid congregation of the predes-
tinate. For that which is known to bethe%'isi-
ble church is a part of the Catholic church,
which we believe to be the congregation of
all the true members of Christ ; although in
the external society of the visible church,
there be many, that be not of the church, as
John saith, they went from us, but they were
none of us, John 2. 19.

Where you deny the congregation of the
predestinate to be the Catholic church of
Christ, you flatly deny an article of our faith.
Auoustin expounding the articles of the creed
saith, " That the church is here to be ti;ken
for the whole, and not for that pan onlv,which
is a stranger upon earth," Encher. ad Laurent,
cap. 56. And oftentimes in his writings af-
firmeth, the Catholic church to consist of all
the predestinate, which are the members of
Christ's mystical body, and that no wicked
men pertain unto it, but only the good, holy,
and just. Be baptism, lib. 6. ca_p.3. Derivilat.
Dei. lib. 21 cap. 25. In Joan. Tr. 45. Where-
by you may see this is not a new and false
apprehension of Wicliir, but an old and true
juugment of the Catholic Church. But let us

hear what arguments you have against this
apprehension. You say, "the company of the
predestinate maketh not any one society
among thomstlvcs, many of them being yet
unborn, and many yet infidels and heretics,
and therefore be not of the one house of God,
which is here called the pillar of truth." If
you had said, many are not yet in the visibh;
church, which be unborn or uncalled, we
would have agreed with you, but yet all tlTc
elect be of the Catholic Church, which in the
time appointed, shall be born and called.
For is not that the Catholic church for which
Christ died, that he might sanctify it and
cleanse it by the laver of water in his word,
Ephe. 5. 25, 26. Or did he deliver himself,
for that society of men which then were
born and called? was it not the spouse of
Christ, for which he delivered himself, and
which not many lines before, you aflirmed to
be the pillar of truth, which could not err?
certain it is, Christ died for tlie companv of
the predestinate, therefore the company of the
predestinate are the church and spouse of
Chrift, therefore the house of God and the
pillar of truth, yet most properly called the
pillar of truth in respect of that part, which is
a stranger here upon the earth.

" But those of the predestinate," you say,
" that be already of the church, make no se-
veral corntiany from the known Catholic
church. Therefore he speaketh of the visi-
ble church." I answer, that those of the pre-
destinate, that be already not only of tho
church, but also in the visible church, are the
same with the church militant which is a
part of the Catholic Church, and even that is
the pillar of truth in this world. I understand
visible, that which may be seen of men, not
that which is always in the sight of the wick-
ed, nor ever in the sight of every godly m.an.
Yoipsay further, "Paul instructeth not Ti-
mothy, how to teach, preach, correct, and
conver.se, in the invisible society of the pre-
destinate, but in the visible house of God." I
say, he instructed him how to behave him-
self in both, not as in two churches, but in
one, seeing that the latter, is but a part of the
former. For else the predestinate, that are
yet unborn and uncalled, should not pertain
to his charge. In truth, he teacheth him how
to behave himself in the church of Ephesus,
or any other particular congregation, where-
of he should have charfie, and not in the Ca-
tholic Church, as it is dispersed in the whole
world. For every particular church is even
as the whole, the pillar and stay of truth, so
long as it continuetn the true church of Christ.
Yet this difTerence observed, that any visible
particular church, mav cease to be in this or
that place, but the Catholic church shall
never be removed out of the world, before the
end of the world.

The presence of Christ by his spirit, ac-
cording to his promise and prayers, as I have
showed before, pcrtaineth to every true mem-
ber of Christ's l>ody, as much as to the whole.
Yet every member may err of infirmity
though not finally unto damnation. Augustu)

I. TIMOTir/,

in that place quoted) saith nothing to prove
that the church cannot err, but that the word
of truth, wliich lie calleth confession of Christ
shall neverhiil from the whole church, though
many nitiiibcrs deny Christ for a time, as
Peter did, and altervvard repent. "Not alto-
gether out of the mouth of Peter," saith he, "in
whom was a figure oi' the church, the word
of truth was taken awav, who although for
an hour he had denied Christ, being troubled
through fear, yet by weeping he was restored,
and by confession was crowned."

But these words of Lactantius; are very no-
table, and yet they note nothing for your pur-
pose, that the church cannot err in any thing,
but in matters necessary to eternal life and
salvation, which we grant. " Notwithstand-
ing forasmuch as all singular companies of
heretics," as he saith, " think themselves
chiefly to be Christians, and the Catholic
church. We must bew^are that we take
not a church falsely called Catholic instead
of the true church."

The note to discern the true church which
Lactantiusgivelh is obscure, but if it be com-
pared with that which he writeth in the for-
mer part of the chapter, that Christ and his
ambassadors have given precepts that are
certain, which we ought always to keep, |
which are their heavenly writings from
which all heresies have swarmed, it may be
better understoood. "We must know," saith
he, " that to be the true Catholic church, in
which is the confession and repentance, which
wholesomely cure the sins and wounds
whereunto the frailty of the flesh is subject "
His meaning is, that the true Catholic Church
teacheth the way of salvation by true faith,
and remission of sins, according to the Scrip-
tures. De vera sapientia, lib. 4. cap. 30. Cy-
prian saith, " That they which departed from
Christ do perish through their own faultj but
the church which believcth in Christ, and
which lioldetii that which she hath once
knowm, doth never depart from him altoge-
ther, and that they are the church wlxich con-
tinue in the house of God." Whereby the
reader may see, how without shame you
falsify Cyprian to make a colour for your
assertion, which Cyprian doth nothing fa-
vour.

Ireneus speaketh of the true doctrine of
salvation, which the church in his time did
embrace, havin" testimony, as he saith, of
the prophets and ai)ostles, lib. 3. cap.AO, which
we confess to be true of the Catholic church
in all ages, yet may the church err in matters
of less moment, as in his time in the conten-
tion about the celebration of Easter; in Au-
gustin's times, in giving the communion to
infants, (fcc. Neither is there any of the an-
cient fathers that holdeth it a pernicious ab-
surdity, to affirm that the church of Christ
can err in any point of religion, keeping still
the foundation. Augustin saith express-
ly, " the determination of the former gene-
ral councils, which represent the whole
church, may oftentimes be reformed by the
latter, when by any experiments of things

that is opened, which before was shut, and
known wliich before was unknowTi." De hapt.
cont. Don. lib. 2. cap. 2. Therefore in some
things even the whole church visible of earth
may err. Neither is there any of the ancient
fathers that expound this text, that gather -
thereof that the church cannot err.

Chrysostom saith, " The church is not as
the temple of the Jews, for this containeth
faith and preaching, for truth is the pillar and
stay of the church." By which words you
see, in what sense the church is the pillar ot
truth, namely, because the truth is preached
in it, which is the pillar and stay of the church
itself. For truth maketh the church, the
church maketh not truth. Theodoret saith,
" He calleth the house of God and the church
of those that have believed. And those he
called the pillar and stay of truth. For being
founded on the rock, they remain steadfast
and immoveable, and in the things them-
selves do preach the truth of doctrine. The
world, saith Ambrose, is m prevarication,
troubled with divers errors. Therefore it is
necessary that it be said, that there is the
house of God, and the truth where he is
feared according to his own will, while his
servants profess that of him, which he hath
vouchsafed to teach, &c. The church is
therefore the pillar and stay of truth, because
it is her duty to possess the truth as Christ
hath taught it, which assisted by his grace,
she doth sufficiently to the salvation of all her
children, though not so perfectly always but
that in some point she may be deceived

Chapter 4.
3. Seeing the Spirit speaketh so evidently
of this matter, you labour in vain to post over
the crime to the old heretics, who as in their
prohibition of marriage, they were lorerunr
ners of Antichrist, so there was none of them,
to whom his clear prophecy may so properly
be applied, as unto Antichrist himself, and
his nearer members. For those old heretics
that ascribed the institution of matrimony to
Satan, and the creation and procreation of'
mankind unto the devil, spake not falsehood
in hypocrisy, but in open blasphemy, and
therefore might easily be discerned and
avoided. But you that under pretence of holi-
ness, religion, chastity, purity, fasting, prayer,
by laws and decrees forbid marriage and
meats to some men at all times, and to all
men at some times, are they of whom the
Spirit speaketh evidently, that they utter their
false doctrine in hypocrisy, and therefore had
need to be described by your special notes,
and the church to be forewarned of you by
this prophecy. For after the Apostle hath
declared wherein the great mystery of true
religion consisteth that is taught and believed
in the Church of Christ : he doth immediately
give evident notes of the mystery of iniquity
maintained in the false church Of Antichrist,
who placeth the highest points of religion, in
the prohibition of marriage and meats. In so
much as they are specially, and in a manner
only, called and computed of you religious.

I. TIMOTHV.

301

tiiat obey this prohibition of marriage and
meats, thougli ihcy live no more continently,
than the old herotics, called OH^eHiant turjje.t,
filthy Origenists, who as lOpiphanius testiheih
of them, " Rejected marriage, and yet lust
ceased not among them, and defiled their
body and mind with wantonness. For some of
them are in the habit ol monks th;it live solita-
rily, and some of the women are in the habit ol
women that livesolitarily, but they are corrupt,
performing their lust in their bodies. They
study not for chastity, but for feigned chas-
tity, and that which hath the name only of
chastity. They desire to be in honour, for
the exercise of chastity supposed to bo in
them." Epiph. hares. 64. Such were your
monks, friars, and nuns for the most part in
England, as was found manifestly in the vi-
sitation of their houses bofor.: their suppres-
sion. And even the Manichees permitted
marriage to their laymen, which they call
their hearers, but in no wise to their clergy,
which they call their elects or chosen men.
Aug. de har. ad Quod vult Denm Iicet. 46.
Again, such as had made the vow of chastity
and were not able to perform it, the heretics
called Apostolici, would not permit to marry,
which was contrary to the doctrine of the
Catholic Church, which as Epiphanius doth
testify, judged that it was better for such to
marry openly, than to burn privily. Hceres.
61. Therefore there is no way for you to es-
cape the judgment of the Holy Ghost, by
turning the matter over to the old heretics,
who with as good reason might post it off
from one to another, the Manichees to the
Tacianists, and the Tacianists to the Ma-
nichees, as you do to them. But the marks
are so evident, as no heretic that forbiddeth
marriage or meats, can escape clear, and you
that forbid them with colour of more per-
fection and holiness in hypocrisy, and all
other heretics are most properly described by
them.

Not only the Manichees, Encratites, Ae-
rians and such like old heretics, as condemned
the eating of flesh, as unclean and abominable,
but even the Papists also command to abstain
from meats for piety and religion's sake,
which God hath created to be received with
thanksgiving. Counting such holiness in eat-
ing offish, they that are the most holy among
you that eat no flesh, as tiie Charterhouse
monks, counting generally the catins; of fish
or fruits and spices, to be a holy fast at such
times as the tasting of flesh or white
meats is thought a heinous sin, and for this
cause, as Durand testifieth, because all flesh
was accursed, not fish in the days of Noah.
Lih. 6. cap. De aliis jejuiiiis. So that fasting is
but pretended in hypocrisy, for a colour that
the liberty of Christians might be brought
into bondage of Antichrist's law. Wherein
how like the Popish fasts are unto the fasts
of the Manichees, Auarustin showeth, De
morihus ManichcBorum, lib. 2. cap. 13, who
counted it a wonderful praise to them, and
a holy fast, that they did not eat flesh nor
■drink wine, as they said, to chastise them-

selves and bridle lusl, but of mere hypocrisy,
as he saith : " for I demand of you," saith
he, " if there be a man which may well
be so sparing and thrifty liiat moderating
the appetite of his belly and throat, he eat-
eth not twice in one day, and when he sup-
peth, he hath set before him a few herbs
sodden, and seasoned with a little bacon, so
much as is suflicientto stay his hunger. Like-
wise he quencheth his thirst, having respect
unto his liealtli, with two or three draughts
ot wine mingled with water, and this is his
daily fare. There is another on the other
side which tastelh no flesh nor wine, but at
tlie ninth hour he takcih gladly exquisite
and strange fruits, varied in many several
dishes, sprinkled with plenty of pepper, and
suppeth in the beginning of the night with
like fare, drinketh the sweet liquor of figs
or other fruits, as delicate as wine and ex-
celling wine in sweetness, and drinketh not
so much as he thirsteth, but as much as he
listeth, andprovidelh his fare daily, and ea-
joyeth such a delicate diet of no necessity,
but with great pleasure : which of these con-
cerning meat and drink, do you judge to lead
his life in greater abstinence ? I suppose
that you are not so blind, that you will pre-
fer him that liveth with a little bacon and
wine before this gourmand. So truth con-
straineth, but your error singeth otherwise :
for if one of your elect, saith he^ should but
once sup with the former man of sparing diet,
and should but anoint his lips with rusty bacon,
or but take the savour of it, as a breaker of his
fast or abstinence, he shall be condemned to
hell fire." What difference there is then be-
tween the fast of the Manichees, and the fast
of the Papists, saving that the Papists, more
gross in hypocrisy, allowed fish commonly,
and wine with all delicate confections at all
times, even on their Good Friday fasts : when
to eat one piece of rusty bacon hath been
counted a more heinous sin than to kill a
man.

Is it not intolerable impudency in the Pa-
pists, that being convicted by so evident a
prophecy of the spirit, they are not ashamed to
say it is but a similitude of words ? Is fast-
ing, an abstinence from flesh ? May not a
priest live chastely in marriage ? to whom the
Holy Ghost alloweth one wife, or may they
not live chastely out of marriage without pro-
hibition to any, of that which God hath made
free for all ? But " by appointing days of ab-
stinence from certain meats," you say, "your
church doth not condemn these meats," which
is nothing else but falsehood in hypocrisy, for
you forbid them for holiness, for religion's
sake, and therefore condemn them as unclean
and unholy, though not by God's creation, yet

I by your Antichristian prohibition. As for the
voluntary abstinence of the Rechabites and
Nazarites, it was no prohibition of God's crea-

I tnres, nor other abstinence than God allowed.

I The fast of the Ninevites, Moses, Elias,

I Anna, John Baptist, and Christ, was nothing
in the world like your Popish prohibition.

I For your abstinence by prohibition from

I. TIMOTHY.

flesh, and filling the belly with fish or other
deiicacies by your permission, is no fast nor
abstinence for any lawlul cause of chastise-
nrient of the body, but a mere note of An-
tichristian hypocrisy. Which yet shovveth
itself more evidently, when you make it as
lawful for Antichrist to prohibit the use of
God's creatures for religion, as it was tor
God himself in Paradise, for obedience, or in
the law for signification, to forbid the use of
his own creatures. Wherein Antichrist is
exalted above God, to forbid that which God
hath appointed to be free. But there are for
all this, say you, divers good causes of ab-
stinence. I grant it, but no cause of prohibi-
tion for causes of religion. For albeit God
for obedience in Paradise, or for signification
in the old law, commanded abstinence from
certain meats, yet when he hath made all
meats free in the New Testament, none but
Antichrist either for obedience or signifi-
cation will prohibit that which God hath per-
mitted. In the time of Rabanus Maurus, anno
855, there was no general prohibition of flesh
to all men, but only to monks, and to them of
four-footed beasts only, the flesh of birds
being permitted, because they were created
of the same element that fishes were. As he
writeth De insl. Cler. lib. 2. cap. 26 and 27, wine
was also prohibited. And afterward in the
time of Ludovicus Pius because they devour-
ed so many birds, they were prohibited also,
yet blood was allowed to them in all their
broths, ibid. And yet the Pope's law hath
presumed not only to prohibit some kind of
creatures under a false pretence of fasting,
but also such as were prohibited to the Jews
in the old law, as unclean, as appeareth by
Jov. part 15. cap. 97, and 100. 118, v.'here pe-
nance is appointed for eating unclean beasts,
or such as died alone, or were torn with
beasts, or strangled, or touched by unclean
beasts, or for eating or drinking that wherein
a dog or a cat hath lapped, or wherein a
mouse or a weasel hath been drowned, and
such like.

Boniface also forbade all the servants of
God, from all huntinj? and hawking with dogs
or hawks. Jov. part 13. cap. 29. Gratian, Dist.
86, in divers chapters, maketh it a great sin to
hunt, and the art of himting is counted a vice,
can. Quivenatoribus. In the gloss it is declar-
ed to be unlawful for all men in Lent, &c.
Hunting is fclso condemned because it cannot
be without crying, and no Himter can be a
holy man so long as he continueth a hunts-
man, cap. Isa. and in glos.i. The abstinence
from meat ofl^ered to idols is either for of-
fence, or for participation with idolatry, not
for conscience of the eater, if the other causes
do cense. For chastising of the body, it is
unlawful to abstain, but that is in respect of
the quantity or quality of tlie meat, which
rnore provoketh carnal lusts, not in prohibi-
tion of any kind, as you do in your fasts of all
flesh, vea of that which haiii but touched
flesh, iliough it be never so gross, as Augus-
tin pulteth the example of rusty bacon, and in
never so small a quantity. When you per-

mit all delicate fishes, fruits, wines,
confections, even to the filling of the stoiiiach :
and that vviiich fiUeth up the measure of this
Antichristian note, you do not only thus ab-
stain, but you proliibit under pain of damna-
tion, the eating of such meats, in any quanti-
ty, or of any quality. As for abstinence for
health, or for any civil respect, that is nothing
to the matter now in hand, when the apostle
giveth it as a note of Antichristian apostacy,
to forbid meat or marriage for religion's
sake.

God the author of matrimony hath appoint-
ed what degrees of consanguinity or affinity
are to be avoided in contracting the same.
But wherefore may Antichrist forbid the mi-
nisters of the church to marry according to
God's ordinance, which he hath left free for
them? Our Saviour Christ forbiddeth not
any to marry, but liimthat is married already,
and not lawfully divorced. And albeit he had
done so, because he was the author of mar-
riage, as God, yet it is not lawful for Anti-
christ to prohibit whatsoever it was lawful for
Christ to forbid.

The apostle forbiddeth no widows that
serve the church to marry, but such as for
their years had no need to marry, and wil-
lingly abstained from marriage that they
might serve the church. For which service
a married woman is unfit, because she is
bound to serve her husband. As fey her
which had twice or oftener lawfully married,
he refuseth not, but only such a one as had
been unlawfully coupled to more husbands
than one at once, as departing or being un-
lawfully separated from one, and then taking
another. But you by law prohibit married
men to serve in the church, and the ministers
of the church to marry, whom God alloweih
to have one wife, and enforce them to take the
vov- of continency, though they be not able to
perform it, and though they be not able to
keep it, yet you condemn their marriage with
the Heretics that called themselves aposto-
lics. And it is a mere mockery, that you
honour matrimony more than Protestants, ac-
counting it a holy sacrament, when you ac-
count the holy calling of priesthood to be pro-
faned by matrimony, which is nothing else
but to speak a lie in hypocrisy.

This old deceitful practice you forget not
to use against us. But we do justly charge
you with old heresies, which you do hold in-
deed, not as the Heretics did falsely accuse
the Catholics. You cannot deny, impudent
as you are, but that you do forbid meats
and marriage, which the church did not in
Augustin's and Ilierom's days. There were
that abstained from marriage, and there were
that fasted, but there was iio law to compel
any to the one or to the other. Theodoret
upon this text, saith : " He doth not dispraise
the single life and continence, but he accuseth
them which compel men by making a law to
follow it." Therefore these ancient fathers
answer not our objection.s, nor yet you by
saying, "you think not that meats are unclean,
or of an ill creation, but you abstain for pun-

I. TIMOTHY. 303

ishment of your bodies, and taming -your con- I tims, which be clean and holy. Yet aro
cupiscenccs." I thero surne thinga spcci.illy applied to the

So said the Manichees, as Augu?tin testifi- 1 service ot God, wliich in that rcsi)cct, in ano-
' '" — ' '*-''' — '- ' — ' - ' ther kind arc more specially called holy, as

eth : but he proved that they lied, and so do
you. "If you abstain," saith he, "of fruga-
lity, and to tame lust, with which by such
meats and drinks we arc delighted and
taken, I beai it, and 1 allow it: but it is not
so, for 1 demand of you, &c. as bctore." De
moribux Man. lib. 2. cap. 13. As for marriage,
you do not only prei'er virginity and confineu-
cy, as a state more agreeaole to God in itself,
and more meet for the clergy, which yet the
Holy Ghost hath not taught you, but you en-
force it by law as necessary for the clergy,
and condemn ina'rimony, as "profaning the
sacred order of priesthood," I u.se your blas-
phemous and devilish words. You condemn
the state of marriage, as carnal, wherein no
man can please God, approving that vile de-
cretal under the name of Siritius, ep. 4. cup.
0, where he saith, that the ministers of
the church nnist abstain from matrimony,
"because they that be ^n the flesh cannot
please God." All this and much more wc
continually tell the Papists, and they cannot
but see it, yet their cauterized consciences
feeling nothing, they continue in their auda-
city and impudency to bear it out still.

4. The creatures in their hwftd ii=e to the
Christian receiver, are .sanclitie:! hy il;e word
of God, and by prayer. By v.hijin the prayer
be pronounced it is not greatly nuiierial, see
ing every one ought to join in consent with
him that uttereth the prayer. Although for
order or comeliness sake it is most conve-
nient, that the good man of the house, or any
by his appointment, or a minister if he be pre-
sent, or the best man in the company do pro-
nounce the prayer in the name of the rest.
But that the meat should be sanctified, or is
sufficiently blessed with the sign of the
cross, it is altogether beside the book. For
the gifts of God are to be sanctified bythe
word of God, and by prayer, not by the sign
of the cross, which is neither the word of
God nor prayer. As for blessing of the per-
son, whereof the prerogative is to the greater,
it is not here spoken of, but only of the sancti-
lication of meats to the lawful use of Chris-
tians.

4. We see the creatures of God to be good
both by their first creation, and also after
their corruption through sin, by sanctification,
which is by the word of God which hath
given the use of them unto us, and by prayer
by which the use of them is consecrated unto
us. Therefore not only such abstinence is
detested, as condemneth the creatures to be
naught by nature or creation, but that also
which forbiddeih them to be-received upon
any hj-pocritical surmise of unholiness, when
they be given to be received with thanks-
giving, being sanctified by the word of God,
and by prayer.

5. All the creatures of God, not only by cre-
ation, but also by sanctification, by tlie word of
God and prayer, are alike holy in the neces-

the Sabbath day, the temploj the ark, the al-
tar, &c. But that such things gave holiness
to things that touched them, otliervvise than
according to God's word they were dedicated
to God's service, it is falses For even the
sacrifices of the ungodly, which not only
touched the altar, but also lay upon it and
were ofi'ered in it, because they were not ol-
lered with such faith as they should be offered
by the word of God, were abominable unto
the Lord, as he testifieth often by the pro-
phets. 1 herefore that our Saviour Christ
saith of the templo and the altar, sanctifying
the gold and the gift, his meaning is plain,
that the temple when it is holy, is the princi-
pal, and the gold that is offered in it is the
accessary, so of tiic altar and the gift. Not
that the temple or altar had power to give ho-
liness to every thing that touched it. Neither
are all creatures to be severed from^the com-
mon use, and consecrated to the service of
God, but only such as he hath prescribed and
appointed by his holy word, without which,
ail other sanctifying or consecrating of crea-
tures to the use of religion, is superstitious
and idolatrous. The places and times of
God's apparition, or working some ppecial
wonders, were holy for that time only of
God's presence, and not for ever after. For
Bethel was not counted holy forever of the
faithful, but of the superstitious and the ido!^
atrous Israelites, who by the wickedness of
Jeroboam were brought to esteem it/inore
holy than Jerusalem, the place which God
had chosen. But by the prophets, Bethel that
by Jacob was called the house of God, was
termed Bethaven, the house of wickedness
or vanity. Hosea 4. 15. So the hill on which
Christ was transfigured, is called holy in re-
spect of the time in which the transfiguration
was, not that the holiness of the place doth
always continue, or that there was any pil-
grimage of the faithful unto it.

Such memories or monuments of holy
things have no holiness in them, but may s^'ir
up men's minds to the remembrance of holy
things. But seeing to the unclean all thing.s
are unclean, not by creation, but by pollution
of sin, and the abuse of Satan : the aposilo
showeth how all creatures in their lawful
use, are sanctified unto the clean, namely, by
the word of God, who hath generally permit-
ted unto the faithful the free use of them,
and by prayer, by which they are specially
sanctified to the private use of every one of
the faithful. The .-^ign of the cross is super-
stitiously added by Chrysostom, which is
omitted by the apostle. And where you are
not content with this vulgar and cominon be-
nediction of our meats and drinks, whereof
the apostle speaketh,but will e.xtend the same
to a more exact sanctification, and higher ap-
plying of some creatures, &,c. beside the
word of God : vou declare that vou prefer

sary and lawful use of them to true Chris- i your own inventions and superstitions before

304

1. TlMOTPiY

the prescript commandmehls and rules of the
word of God. For sanctifying of meats and
drinks, according to the doctrine oi the Holy
Ghost, was never greatly regarded in popery,
nor is yet much practiced among your recu-
sant I'apists in England. But other toys
which you call sanctified creatures by the
pope's holiness, and not by the holiness of
God's word are highly esteemed. But the
Greek word, you say, doth import such a
matter : you would make the ignorant believe
so. But they that know the Greek tongue as
well as you, are bold to tell you there is no
such matter imported by it. And the text is
plain, that no such thing can be allowed by it.
Not only because the apostle speakejh only
of the common or ordinary use of God's crea-
tures, but also because he appointeth two
means, both necessary to sanctification, the
word of God and prayer. For if men will
presume of prayer, without the word of God,
their prayer is not of faith, and so it is sin.
As also if inen will presume of sanctification
by God's word, and contemn prayer, it can-
not but be grievous presumption and sin in
them. Therefore seeing you cannot bring
the word of God to approve that your " more
exact sanctifying, and higher applying of crea-
tures," &c. under colour whereof you bring
in all your execrable holy things, it, is at the
least superstition, and vain worshipping of
God, if it be not blasphemous usurping of the
honour and ofRce of the Holy Ghost, to whom
it pertaineth to sanctify, and whatsoever is
sanctified indeed, is rightly and truly, being
dedicated by the ministry of man, sanctified
and hallowed by him.

Having nothing out of the word of God, you
think to carry the matter by the words and
practice of men. But of what weight that is
m matters of religion, even those men, unto
whose authority you would lean, may sufTi-
ciently instruct you. And yet the matter is
far from that you would bear the ignorant in
hand. Augustin's words of that pretended
holy broad, are against the Pelagians, which
contended, that baptisiii was not necessary
for the infants of the faithfiil, because they
are holy. " Sanctification is not after one
sort. _ For I think that the Cathumcns, after a
certain manner of theirs, are saiicfified by the
sign of the cross and prayer of imposition of
hatnds, and that which they receive, although
it be not the body of Christ, yet it is holy, and
more holy than those meats with -which we
are nourished, because it is a sacrament.
And even those meats wherewith we are
nourished to the necessary maintenance of
this life, the same apostle said to be sanctified
by the word of God and prayer, which we
make when we are to refresh our bodies," &c.
Here Augustin speaketh of a supposed sanc-
tification iind of a superstitious kind of bread,
which without any word of God, he calleth a
sacrament, bv which you mav see how large-
ly he useth that term. But what holiness was
in it, or how it could be holy without the
word of God, how can we be assured ? And
yet what kind of hoUncss it was, he after de-

clareth, namely, such as could not make the
receivers holy if they were not baptized,
As for Popish holy bread, it was not, for that
is not given to them that are not baptized,
neither is it a sacrament, therefore it was one
of those burdensome ceremonies and hu-
man presumptions of which he complaineth,
and wishetli that they might be taken away;
Ephe. 118. The loaves that were sent by
the ancient fathers from one to another, were
but tokens of friendship and communication,
and no such hallowed bread as you fantasy ;
for they desired one another to make the'm
blessings, by their thankful acceptation of
them, £;;. 34, 35. And they called them bless-
ings, not for any consecration, but according
to the phrase of the scripture, 1 Sam. 25. 21,
where Abigail desired David to take a bless-
ing of her hand, that is, a gift or present. So
2 Jicg. 5. 15, Naaman desired Elisha to take a
blessing of him, that is a gift and no hallowed
matter. But there was great concourse, as
Hierom testifieth, of all sorts unto Hilarion,
that they might receive of him bread or oil
that he had blessed. This was for the great
holiness that was supposed to be of that per-
son, not an ordinary ceremony of holy bread,
or holy oil. But was he as ready to give it,
as they to desire il? No, verily. Hierom
saith, he hath no mind but of the wilderness.
Whereby it appeareth it was rather a super-
stition in them to require it, than any usurpa-
tion in him to grant any such thing.

Therefore Hierom admireth his humility,
that despised such honour as was offered
unto him. That in the primitive church, the
people commonly brought bread to the priests
to be hallowed, is not proved by the place
you quote, for there the author doth not speak
of any such use, but showeth by a similitude,
how in the Lord's prayer, we call that our
bread which we pray to God to give us, " that
is," saith he, " give us that bread which we
have prepared, that while it is given of thee,
it may be sanctified. As for example, if a
layman should offer bread to a priest, that
the Priest should take it, and sanctify it, and
so give it to him. In that it is bread, it is his
that offereth it, but that it is sanctified, it is
the benefit of the priest." Is not a common
custom here strongly proved, or rather dis-
proved ? For if there had been any such com-
mon custom as you speak of, he would not
have said, " A^ for example, if a layman, but
as when a layman offereth bread to a priest,"

&.C.

The mention made in the council of Car-
thage, and the canonsof the apostles is a con-
demnation of such superstition, and a com-
mandment that nothing be offered but bread
and wine for the sacrament, which is of
grapes and cam. Wherefore you have small
support even of man's authoritv, as you
have none of God's word for hallowing of
wax, fire, palms, ashes, &,c., when you can-
not bring so much as a shadow of antiquity
for your holy bread. The sanctifying of
the water in baptism, and the bread and
wine in the Lord's supper, hath the word of

I. TIMOTHY.

305

God maniiestly to warrant it, as none of your
Popish trumpery, which you call hallowed or
blessed creatures, hath. That which Augus-
tin saith oi the sign ot the cross, importeth
not any necessity thereof unto sanctilication,
but showeth tiiat it was a ceremony so usual,
that without it notliing was done rite, that is,
according to the rite and ceremony, if that
sign were lacking.

verily, but that we know the impudence
of the whore of Babylon, we would marvel
how the Romish church without tiie warrant
of God's words, which the apostle maketh
necessary unto sanctidcation, durst attempt
such blessings and conjurings of creatures as
she doth. Yea to ascribe such power unto
the devil, over them after they be sanctified
by the word of God, that thev need any such
exorcisms or blessings to drive him away,
which is in other terms, and by anotlicr fetch
to renew the old blasphenay ofthe Manichees,
from which in the beginning you w«.ild seem
to purge yourselves. But Christ, you say,
hath given authority over all devils, Luke 9. i
To whom I pray you ? To his apostles, f
when he sent them to preach, not to all priests, j
more than the power of working other mira-
cles, which he then gave to his apostles. And |
giving them authority over all devils, did he j
bid them conjure the devil out of water, salt, j
bread, or such like ? or rather to cast out
devils mightily from them that were possess-
ed with them, not diat all creatures were pos-
sessed by them. Neither doth the apostle
speak here of prayer to expel the devil out of
God's creatures, but to niake the use of
God's creatures sanctified in themselves by
God's word, holy and sanctified unto us. How
you begin your conjuration of holy water and
. such like, it skilleth not, seeing you have no
word of God to attempt any such matters.
Certain it is, that your exorcisms are no pray-
ers, but mere conjurations, for those words,
our help is in the name of the Lord, are no
words of prayer, and your prayers follow the
conjurations being as good as they. For you
pray that your coniured salt and water may
be salvation of body and soul to all that re-
ceive them. You conjure not the devil out
of the creatures, but the creatures themselves.
"I conjure or command thee, thou creature
of salt or water, &c., not that the devil should
depart from thee, but that thou be made con-
jured salt to the salvation of the believers,
and that thou be health of soul and body to
all that receive thee ; and that from the place
where thou art sprinkled, all fantasies and
wickedness of devilish fraud, and every un-
clean spirit being conjured, may fly away and
depart." So likewise you conjure and charge
the water in the name of God, " that thou be
made conjured water, to drive away all pow-
er of the enemy, and that thou mayst be able
to root out, and to null out the enemy itself,
with all his revolted angels," &c. Who gave
you such authority, to lay such a charge, or
to bestow such a power upon the creatures
of God ? Wilt not thou, O God, be revenged
of this Antichristian blasphemy ? But the

practice and tradition of the first fathers
hath so expounded Paul's words, as you say.
You do well to say the practice and un-
written tradition, for none of the fathers that
interpret this text, in their writings do men-
tion any such exposition. For practice there-
fore, you .send us first to Auguslin for exor-
cisms, and namely of children, who saith in-
deed, that in baptism the power of the devil
is exorcised in children, meaning that they
are delivered from the tyranny of the devil,
whom they do renounce by the hearts and
mouths of them that bear them, which is no-
thing to your magical exorcisms of children.
The book De dogniatilms, is none of Augus-
tin's, yet he spcaketh not only of exorcisms,
but also of exiiinations, which you use not,
to call tlie unclean sjiirit from them that are
to be baiitized. Although there is great dif-
ference between the casting out of the devil
from children, which in some sense is truly
performed according to the scripture, Luke 11,
and the conjuring and hallowing of creatures,
which hath no colour in the scripture. For
holy water to be 1400 years old, you send us
to that counterfeit epistle of Ale.xander,
which you know to be an impudent forgery,
and alltiie world may know by the date, if
there were nothing else, which was when
Trajanus and Helumus were consuls, the
ninth of the calends of August, which might
as well be Ad i'cdendas Gracas, or at the fat-
ter Lammas, for there was never any Helia-
nus consul with Trajanus. The famous story
that you send us to see in Theodoret, is a mi-
racle wrought by Marcellus bishop of Apa-
mea, in setting the temple of Jupiter a fire,
with sprinkling of water after he had signed
it with the cross, and prayed, when it would
not bum with fire. Which pertaineth nothing
to your ordinary ceremony of holy water,
which is conjured after another sort, and to
another purpose. The other story in Epi-
phanius, is also of a miracle, in curing a mad-
man, by casting v/ater upon him, in the name
of Christ, but no holy water, except you will
allow him that is neither priest, nor clerk,
nor Cliristian rfian, to make holy water.
For that miracle was done by a Jew to try
a dream that he had, before he was baptized.
But when you come to Gregory, for hallow-
ing of churches with holy water, yon come
nearer to your time, and the revelation of
Antichrist, but then you must strike off
500 years of your 1400 for the age of holy
water.

Gregory indeed willeth holy water to be
made, and to be sprinkled in the idol's tem-
ples, altars to be budded, and relics to be
laid up, but where is the ashes strewed in
the church? where be the candles? where
is the sexton counterfeiting the devil, and an-
swering in a base voice within the church,
when the bishop conjureth him without?
wlierc are a great many more ceremonies
prescribed in your pontifical, to be used in
hallowing of churches ? I forbear you, if you
cannot tell, for Antichrist lacked as yet some
years of his open manifestation, and therefore

306

I. TIMOTHY.

this ceremonial consecration, prescribed by i and
Gregory, lacked many things that were after- r
ward revealed by the spirit of Antichrist, j
But among other things we must remember, :
that Elisha applied salt to the healing andpu- j
rifying of waters, while you forget that you
have not the spirit of Elisha, to work miracles.
For your water conjured with salt, cannot j
heal nor purify any unwholesome waters.
How the angel used the fish's liver to drive
away the devil, we leave it to you to do the
like, if you can. We must have the vyord of
God, and no apocryphal stories to build our
faith upon, David's harp did nothing, but it
was made to soimd by David, whose godly
nmsic procured some rest to Saul for the
time. Augustin saith not, that a piece of the
holy earth saved such a man's chamber from
infestation of devils, but that the same ceased
at the prayers of a priest, that ordered the sa-
crifice of the body of Christ there, and prayed
earnestly that the said vexation might cease.
Therefore you make your marks amiss for
the holy earth. But what madness is this ? of
rniracles wrought by God, with external
signs of his creatures, to establisli an ordina-
ry doctrine and ceremony of hallowing what
creatures you will, and to what purpose you
are disposed ? But Christ occupied divers
sanctified elements, some for the health of
the body, some for grace and remission of
sins, and some to work miracles. And why
mi"ht not he occupy his owti creatures, to
such purpose as it pleased him ? But shall
Antichrist therefore imitate our Saviour
Christ, like an ape, to occupy the Lord's
creatures, and to sanctify them without his
word, to make his false sacraments of them,
and to work his lying miracles by them ? If
God showed miracles by the relics of saints,
is it Jawfid for you to make holy relics what
you list? In the storv of Julianus, the de\'il
that was conjured flea, when one by chance
and custom, made the sign of the cross, Ergo
the devil is perilously afraid of the cross.
No, no, the devil is too crafty and strong, to
yield to so weak a weapon, but when he is
disposed to play with men, that they may be
the more easily seduced by him. In the Acts
of the Apostles, we read that the devil
vvould not give place to the name either of
Paul, or of Jesus, pronounced by conjurors,
but played the devil with them. But you f9r-
get yourselves, or else you allege the scrip-
ture most impudently. For there you note
that the devil contemned the exorcists. Here
you say, " the name of Jesus, yea and of Paul,
putteth them to flight."

If you furnish yourselves with suchstufl'as
here is brought out of the practice of the an-
cient church for holv water, wax, palms, ashes,
grains, and such like holv baubles: you may
easily contemn, but you shall never avoid the
force of such arguments, as we bring against
your Antichristian blasphemies. But you will
furlher assure your besotted disciples, "that
they .shall iiud these actions and creatures, not
only by increase of faith, iervour, and devo-
tion, to purge the impurities of their souls,

procure remission of their daily infirmi-
ties, but also that the popes and prelates may
join unto the same their blessing and remis-
sion of venial sins and spiritual debts." I
pass over the absurdity of this saying, where
after so great matters without the pope's
blessing so small a thing as is remission of
venial sins which are washed away with a
Pater-noster, is promised with the Pope's
blessing added to those creatures. But where
learn you that faith, fervour, and devotion are
increased by these means ? The word of God
acknowledgeth no such means, but the dili-
gent hearing of the word, and the use of sacra-
ments, with hearty prayers. And where is
any such sovereign authority granted to the
chief ministers of the church, to join their
blessing with remission of sins, to such actions
and creatures ? But you niay feign what you
list, to uphold your Antichristian kingdom,
which yet shall fall and be consumed daily by
the word of the Lord, do what you can. But you
have an argument out of James, that remissioa
of sins was annexed to the unction of holy oil,
where no such thing is said, although health of
body is promised by the gift ofmiracles, tohim
that was anointed with oil ; and remission of
sins, at the prayer of the elders of the church,
not only of those that you call venial, but of all
his sins, not by any virtue annexed to the oil,
but by promise of God, that our prayers are
heard, not only for ourselves, but also for our
brethren. For the many ways, whereby ve-
nial sins are remitted ; and the only way
whereby mortal sins are forgiven, it is your
own stuff, and therefore you may dispose of
it as you list. We know that all sins that are
forgiven to men of years, are forgiven through
faith in the mercy of God reconciled to us by
Christ, which faith is confirmed by the seals
of his holy sacraments. But where you say,
that mortal sins are ordinarily remitted only
by the sacraments, either you forget the pope's
pardons of all sins, a pcena et culpa, or else you
count the Pope's pardon an extraordinary way
of remission.

Gregory indeed did send many superstitious
tokens, if the postcript of that epistle be not
counterfeit ; but yet not with such gross terms
of his blessing, and remission of sins, as you
speak of In the former place, among other
tilings he sendeth a little key from the body of
Peter for his blessing, " in which is enclosed,"
saiih he, " the iron of his chains, that that
which had bound his neck to martyrdom, may
loose your neck from all sins." Here you
must understand a prayer or a wish of Grego-
ry, or else you must acknowledge that he sent
remission of all his sins, as well mortal as ve-
nial by this relic, and so mortal sins maybe
remitted without a sacrament.

In the second place he hath no such matter,
but only saith to Athelbert king of Kent : " I
have sent you small tokens, which shall not be
small unto you, when they be received of you,
with the blessing of Peter the Apostle." By
the blessing of Peter, he nieancth commenda-
tions and prayers from the bishop of Rome,
as he himself received presents, with the

1. TIMOTHY.

307

blessing of Mark, when he received com-
mendations from the bisliop of Alcxiindria.
How liis successors tliat were Antichrists
openly revealed did behave themselves in
such matters, it is not to be marvelled.

Those your exorcisms be not like conjura-
tions, but very conjurings indeed, and the dif-
ference that you make between them and
other conjurations, is fdse. For in those
other conjurations the devils be comtnanded
by the names of God, and word of Christ, and
by many prayers. Yet are they devilish and
abominable abusings of the holy names and
words of God, and so are yours, seeing you
have no more warrant out of the holy scrip-
tures to conjure than tliey have.

8. " He saith that bodily exercise," saith Am-
brose, " is profitable to little. For to fast and
to abstain irom meats, the authority of the
Creator remaining, profiteth not much, ex-
cept piety be added." Therefore fasting of
itself is not a spiritual exercise, except it be
to the end of piety, and so mcaneth Chrysos-
tom. Augustin also in the places quoted,
speaking of the fasting and abstinence of
godly men in his time, that was without su-
perstition, or any prejudice to Christian liber-
ty, saith, " They exercise piety diligently, as
for bodily exercise as the apostle saith, they
know 10 pertain but a short time. They
placed not religion in abstinence from mar-
riage and meats, as Popish votaries do.

r4. Paul speaketh of an extraordinary
grace, which Timothy received by imposi-
tion of hands, as many others did, which took
not holv orders.

14. When you cite Augustin at large, you
deserve small credit. The gifts of the Holy
Ghost were given to them that received not
holy orders. And it is certain, that Timothy
was fit for his calling, either by this extraor-
dinary gift, or by his ordinary study in the
scriptures, before he was ordained, or else
Paul's rule has been broken, which he giveth,
1 Tim. 3. 2. But that any such grace is given
by your sacrament of orders, we cannot see
by experience. For he that was an unlearned
ass, before he was made priest, is made no
better than John Lacklatm by his order of
priesthood. Where you note that grace is
given, not only in or with the sacrament, but
by the sacrament, it is vain, for this grace was
commonly given without any sacrament. See-
ing all took not orders, that received the gifts
of the Holy Ghost by imposition of hands, as
it is manifest in the acts of the Apostles.

14. Ambrose saith : '' Imposition of hands
arc the mystical words, by which he that is
elected, is confirmed unto the work, receiv-
ing authority, his conscience bearing witness
that he maybe bold instead of our Lord, to
ofi'er sacrifice to God." But whereas you
gather that he doth allude to the words, spo-
ken in the ordering of your priests, it is a frivo-
lous and fond collection, for he showeth before
that this sacrifice is by preaching and teach-
ing, to offer the people to God. And your sa-
crifice he cannot mean, who take up^n you
ijot to ofTer up Christ himself to his Father,

not to oflier in the stead of Christ, as the min-
isters of the gospel, instead of Christ, exhort
men to be reconciled to God. 'i Cor. 20.

14. By any thing that you allege, we see
grace, and much 1
that it is a sacrament. For the grace where-

not how it doth give any grace, and

I less

of Paul speaketh, was an extraordinary gilt
and followeth not always imposition of hands
in the ordering of ministers. And if it did,
yet followeth it not, that imposition of hands
is a sacrament. For it must be an element,
and not an external action only, that niaketh
a sacrament in that sense. VVc say baptism
and the Lord's Supper are sacraments. Your
reason to prove, that Augustin calleth holy
orders a sacrament, as preci.scly and properly,
as he doth baptism is sullicient, because he
joineth it in name with baptism, for so he doth
the catechumen's bread, mentioned sect. 12,
with the Lord's Supper, yet it followeth not,
that he calleth it a siicrament in the same na-
ture, that the Lord's supper is a sacrament.
Thnt Christ and his Apostles, by the Spirit ot'
Christ, used the ceremony of imposition of
hands, according to the law, it is no warrant
for the popish church to borrow the Jewish
rites, ceremonies, and sacramental actions,
but it argueth an Antichristian spirit in her,
which presumeth, that she may do all things
that Christ and his Apostles by his command-
ment did in the law, abrogated by Christ.
But the true church of Christ submitteth her-
self to the doctrine of Christ and his Apostles
in all things, and is content with those cere-
monies which Christ and his Apostles by his
comniandment, have left unto her.

16. When you can prove any such office to
be appointed by Christ, unto the blessed Vir-
gin Mary, and the saints in heaven, to procure
salvation unto us as is by Christ committed to
the ministers of the gospel, we will not spare
to say, that the Virgin Mary, and the saints
do save us, that is, are instruments or means
ofour salvation, as the Apostle saith hereto
Timothy. But if you are not able to prove
such office or charge committed to them, we
may say, we have to do not only with blas-
phemous hypocrites, but also with unlearned
heretics, that gather so absurdly out of this
text, that the glory of our salvation may be
ascribed to creatures, who have not so much
as any ministry therein, by God's appointment.

Chapter 5.

3. Theodoret saith, he speaketh of the
church widows from the beginning and so
forth. "They must have oil of the church,"
saith he, "which have none other help or
comfort." Ambrose saiih nothing to the con-
trary. But that second marriages were not
blessed in his church, it was a smack of Mon-
tanism, wherein lay hid the mystery of iniqui-
ty : for the second marriage is no less blessed
o"f God, if it be in the Lord, than the first. And
yet the state of widowhood, that liveth conti-
nently in prayer and fastinrr, is honourable,
and more free to serve God in some respects
than the state of wedlock.

5. All Christian men and women are cox\^

308 1. TIMOTHY.

manded to pray continually, Luke. 18. 1, of 1 be greater ccntinency showed in some i!ia«
' ' '' ' ' have been twice married, than in some other,

that have been but once married, in Til. 1.
Therefore the Apostle in the third chapier,
refused not them that had been twice married,
but them that had more wives at once than
one, as 1 have proved in that place sufficient-
ly. Neither doth it follow, that as none were
to be admitted widows, that intended to marry,
so none ought to be admitted to minister the
sacraments, that intended to marry. For
though it be a greater thing to minister the
sacrament, than to serve in the place of wi-
dows, yet the reason of marriage is far differ-
ent. The widow's office coulcTnot be execu-
ted of them that were under their husband's
authority, the sacraments may be ministered
by married men. The widows were not to
be chosen under threescore years c<f age,
when the disease of incontincncy is healed by
nature. The ministers of the sacrameiits
cannot be chosen all of such age, as that in-
firmity may be like to have left them : there-
fore they are not to be restrained from that
remedy, which God hath provided for them.
If receiving of the body of Christ, should hin-
der the liberty of marriage, as you gather out
of Hierom, then in those churches, where
they received the body of Christ evCTy day,
there ought to have been no married folks :
and that such there were, it is manifest by
Augustin, E-p. 117, yea the church of Rome
had that custom in his time, and most churches
of the West.

You say, " that it is not unlawful to annex
by precept, or the party's promise single life
to a whole state or order of the faithful, be-
cause the apostle," &c. I answer, the apos-
tle recjuireth not abstinence from marriage,
but of such persons as had no need to marry,
neither doth he prohibit marriage in any order
of the fr.ithful, butrequireth that such be re-
ceived to this service of the church, as neither
had any necessity to marry, nor by marrying,
should forsake their charge once taken in
hand. Therefore it followeth not hereof that
the Pope, or any others which are far inferior
to the apostle, hath authority to forbid mar-
riage in any order of the faithful, which is
expressly contrary to the Apostle's doctrine,
1 Tim. 4.

You say, "that to refuse thS twice married
or such as will not live single, is not to con-

which many are married, therefore continual
prayer may stand with marriage. Paul, 1 C'or.7.
5, speaketh of some special times, in which
more fervent prayer with fasting is requi-
site.

9. That Deaconesses were appointed to
some necessary service about women that
were to be professed, or baptized for their in-
struction, and addressing to that and other
sacraments you say, biit without sufficient
proof: fur that which Epiphanius speateth, is
not necessarily to be understood of baptism,
or any other sacrament.

If not only the circumstance of the text, but
also the judgment of ancient fathers inter-
j)rciing the same, doth warrant our handling
of this place, what mean these hideous out-
cries of these Popish hypocrites ? Paul, you
say, prescribe th such only to he chosen as
have been but once married. We deny that :
for he requireth such as have been of honest
conversation, and therefore have not had two
husbands alive at once : therefore your Po-
pish conclusions be such as they are accus-
tomed to be, that is, vain and inconsequent.
But let us examine them in order. " The like
phrase used before of bishops and deacons,
that they shall be the husbands of one wife,
must needs signify that they cannot be twice
married," &c. To this I answer, the phrases
are not like, for in them he saith, him that is
tiie husband of one wife: Here he saith, her
that hath been the wife of one husband. As
he that hath been twice married, is husband
of one wife as well in his second marriage,
as in his first : so she that hath never had
but one husband at one time, is said to have
been the wife of one husband.

You say, " that the state of widowhood is
more worthy, honourable, decent, and pure,
in respect of the service of the church, &c.
than of married folks:" but no such thing fol-
loweth of the text, but you reply, "that else
such as were widows with intention to marry,
might have been admitted, as well as those
that were never to marry." This is no good
consequent, for those that might have .-suffi-
cient relief by their marriage, were not to be
relieved of the public alms of the church,
neither were meet for the service of the
church, which they must leave when they are
married, and attend upon their husbands.

Whereas priests and deacons married, or to j demn second marriages." In this argument
be married, are not in subjection to their vou take that which is in controversy, that
wives, as women are to their husbands, there- the apostle refused the twice married : which
fore may serve the church, which the other if he liad done, it had been some mislike of
could not. I second marriages, but that he doth not. Ho

You say, "that second marriage is disa- j refuseth them that will not live single, because
ereeable, and a sign of incontincncy, and more that service of women required them that were
lust and fleshliness, than is agreeable or come- not under subjection of their husbands. And
Iv for any person belonging to the church." , this he doth without any reproach unto mar-
But if the second marriage is not refused in j riage, for lie willeth the younger widows to
widows, you prove nothing. For altiiough marry. But if after marriage repeated holi-
the natural infirmity of inconlinency, is de- I ly, and by the apostle's counsel, they should
clared by often repeating of marriage, yet be deprived forever, of the relief of the
peeing marriage is a holy medicine for that church, and the honour of widowhood ; he
disease, it hindcreth no more once used than should both injuriously will them to marry,
oUeii. Hierom also showeth, that there may and signify some mislike or reproach of se-

1. TIMOTIIV.

cond marriage, by which tiiey sliould be made
unworthy ol that ofKce in the church. There-
fore it is certain that ilie apostle mcanetli, ol
them that had Uved honestly in marriage,
whether they were once or twice married,
and have not hud more husbands than one, at
one time. Therefore your cunrerence, and
your construction show yourselves not only
to be great clerks, but also wonderful wise
men, to make such brags of it, and such out-
cries against us.

liow true our exposition of the husband of
one wife is, 1 have showed by sufficient rea-
sons, and as good authority ol ancient lathers
as Hierom is. But here you say, it is most
intolerable impudency, " and a construction
that never came to any wise man's cogitation
before, to say, that here is an exception only
against such widows as have had two hus-
bands together." Why so ? because it was a
thing never lawful nor heard of Indeed 1 con-
fess it was never lawful : but it hath been often
heard of, that one woman hath been married
to a second husband, when her first husband .
was alive, and you may hear of some such in
Kheims. Such women, though afterward |
they repented, and became honest women, \
were unmeet to be admitted to any office in j
the church. Of polygamy and bigamy, I
have spoken upon the third chapter, and who
of ancient tiine was called iiyafio^, and what
is Si-ya^ia. But where yoi: say, "we give ex-
ample of such widows, in women divorced
justly from their husbands in the old law;"
you slander us, for we give example of such
as were divorced unjustly, either among the
Jews or among the Gentiles, and not them
only, but such as had forsaken their first hus-
band, and v,'ere unlawhiUy coupled with
another. For many such wicked women, as
well as wicked men, were converted to the
faith, and became good Christians : yet for
their former infamous life, were not meet for
the service of the church. When we say, it
were unreasonable and injurious to se,cond
marriages, if the apostle should refuse wi-
dows thai have lived chastely in marriage,
though they had been twice married : we
speak no blasphemy against the text, but by
those arguments prove, that the text is not
against such svidows. Neither is there any
indecency, or intemperance in the second
marriage, more than in the first, when the se-
cond as well as the first, is approved by God,
to be an honourable and unpolluted remedy,
of the natural infirmity of incontinency. But
because you say, we are thus "bold with the
apostle and all antiquity," beside that you
called our exposition a most intolerable "im-
pudency, and a construction that never came
to any wise man's cogitation ;" you shall
hear what one of good antiquity, sober, and
wise as anv in Rheims, writeth of this matter.
Theodoret, upon these very words of the
text : " Hereof also it is manifest, that he re-
jecteth not second marriages, but decreeth,
that they live chastely in matrimony : for he
which before hath established the second
-marriage by law, hath not here forbidden her

wliich hath been twice married, to obtain
bodily relief" Theophylact, saith upon this
text, "lie requireth ol her monogamy, that
is, that she hatii been coupled to one husband,
at once, as a sign of honesty, chastity, and
good manners :" for it is no sign of dishones-
ty, unchasteness, or ill manners to have had
two husbands, lawfully. Tlie other place,
Chapter 3, he expoundeili plainly to be meant
only against Polygamy, or many wives at
once. Ambrose expounding this text in his
book de viduis saiih : " Neither truly if any
woman have fallen into the second marriage
which the Apostolic orecents do not con-
demn, if she be again loosed from her hus-
band, is kept off trom the effect of widow-
hood, as though she had lost the fruit of
shame-fastness : for even she shall have the
reward of her late ward chastity, but she shall
be more approved which hath not tried the
second marriage."

TertuUitan in his book de velandis virgiiiihus,
interprcteth widows, " wives of one husband,"
that is, such as have been married in limes
past, by which exposition such as have been
twice married, may be understood : and yet
when he was a Montanist, he was an enemy
to second marriages. By these you see, that
our exposition is neither intolerable, nor un-
worthy of the cogitation of wise men, though
the Rhemish doctors fret never so much
against it.

11. If widows waxing warm, idle, and well
fed, did lust after husbands, what do Popish
votaries, prelates, and priests, more warm,
more idle, and better fed than those poor
widows were, lust after? nothing but chasti-
ty ? Verily, when they were warm, idle, and
well fed in England, it is well known, they
lusted not for wives, but to quench the fire of
their concupiscence with all filthiness and un-
cleanness, as their manifold acts bear witness.
The apostle saith, the younger sort of widows,
if they wax wanton against Christ, will cast
off the bond or promise of continency, as you
expound it. And what think you, will the
younger nuns, monks, and priests do ? will
they keep the promise of continency ? No,
verily, as the eflects have showed. But so
they do not marry, what filthiness soever
they commit, the bond or promise of conti-
nency with you is well enough kept, being
made belike with that condition ; if not chaste-
ly, yet warily . yea many have not kept it so
warilv, but that they have been openly con-
victed of incontinency.

11. They that have a will to marry, and
therefore do not marry, because they cannot
without punishment, which should do better
to be married, than to burn, that is, to be
wasted with secret flame of lust in lust it-
self, whom it repenteth of their profession,
and,fhey are weary of it, except ihey reform
their heart, and by the fear of God acain
overcome lust, are to be coimted dead wo-
men." Augustin of professed virgins. De
sancla virsine, cap. 31.

12. Epiphanius distinguisheth judgment,
which is the Apostle's word, from condemna-

310

1. TIMOTHY.

tion, speaking of them that had married after
the vow of contincncty, aiid saith, " Better is
judgment than condemnation, for they which,
lest they should be made ashamed before
men, do commit fornication privily, and fulfil
their lust under the show of single Ufe and
continency, have not shame before men but
before God, which knoweth their secrets,
and at his coming shall convince all flesh, as
every one hath sinned.

" Therefore it is better to have one sin, and
not many, it is better for him that hath fallen
from his course, openly to take a wife to him,
according to the law, and to repent a long
time from his iniquity, and so again to be
restored unto the church, as one that hath
done evil, as one that is fallen and broken,
and hath need of binding up, and not to be
daily wounded of the secret darts of that
wickedness, which is put into him by the de-
vil." Cyprian saith ot vowed virgins that they
were taken a bed with men, and yet said they
were chaste : " If they cannot or will not
continue, it is better that they marry, than
that they fall into the fire with their pleasures,
at least let them give no ofTence to the
brethren and sisters." Ep. 62. The same
judgment hath Hierom, ad Demetriadem,
" The name of some that behave not them-
selves well, both defame the purpose of vir-
gins, to whom it must be said openly, that
either they should marry, if they cannot live
continently, or else they should Hve conti-
nently, if they will not marry." _ By this it
appeareth, that the ancient father's, although
they prefer virginity or continency in them
that had vowed the same, yet they allowed
marriage in them that could not perform their
vow.

12. Although most of the ancient fathers
expound this first faith of the vow or promise
of continency, yet no such thing can be proved
of that text. For the Apostle speaketh not of
widows already chosen, but of widows to be
chosen, willing voung widows not to be
chosen, because there was danger in such of
lasciviousness against Christ, to marry even
to infidels, and to renounce their Christian
faith ; whereof he giveth example of some
that had forsaken Christ and followed Satan,
who werje not Deaconesses, but rather wanton
widows. For this cause Tertullian wrote his
second book to his wife, charging her, that
if she should marry after his death, not to
marry unto rm infidel, as divers had done.

The first faith is impropeily called the vow
of continency, but the faith of Christianity is
rightly called the first faith : against which
exposition you ask, if the faith of baptism be
broken, by marriage against Christ; by so
marrying, as they renounce Christianity and
follow Satan ; for these things the Apostle
promiseth, and not marriage only, or inten-
tion to marry. It is but a forced vnterjireta-
tion of the first faith made to Christ, to be in
respect of the second faith given to their hus-
bands : for the Apostle speaketh not of any
faith of continency made to Christ; therefore j
you prove that to be the first faith by that!

which is in controversy, and so you do nothing
but beg the principle.

But admit that the first faith, according to
the interpretation of the ancient fathers, sig-
nifies the promise ot continency made to
God or the church, yet by the authority of
the same fathers, such as have made a rash
vow, which they are not able to perform, may
marry lawfully, rather than burn and live sin-
gle incontinently. Therefore w'hich way so-
ever you take it, marriage of votaries who
cannot contain is not prohibited.

14. He neither commandeth nor counselleth
all widows to marry ; but the young widows
that have not the gift of continency, hewilleth
and commandeth to marry. " Paul saith, I
will ; Novatus saith, I will not ;" saith Theo-
dorus, in like manner as we may say, Paul
saith, I will that the younger widows marry ;
the Pope saith, I will that the younger widows
marry not, but let them take the mantle and
ring, whether they be assured of the gift of
continency or not. The Apostle indeed
speaketh not of such as were professed, but
he forbiddeth expressly any to be professed,
if he speak at all of profession, before 60
years of age when the heat of lust is past.
Therefore when he counselleth widows and
virgins to continue, he meaneth they should
continue so freely without vow, as long as
God will give them grace. But if they had
made a vow already, say you, neither could
they marry without damnation, nor he com-
mand or counsel them without sin. "Thus
bold are you with the Apostle ; as though it
were sin to break an unlawful vow, when it
is sin to make such a vow. But to vow that
which is not in our power to perform is to
make an unlawful vow; and such is the vow
of continency by them who have not the gift
of it. Therefore the Apostle doth not only
prefer second marriage before fornication,
but also expressly commandeth that none be
chosen to that office which required an un-
married woman, but such a one as was at
least 60 years old. Therefore the Pope and
his Clergy, admitting widows and virgins to
profess or vow continency before that age, do
sin against the express commandment of the
Holy Ghost. But this prohibition you are not
ashamed to deny to be perpetual, affirming
that it was only meet for that time and the be-
ginning of Christianity. But the incontinency
of such young persons in all times provetn
that it is necessary forever which was ne-
cessary in his time to avoid incontinency.
Therefore your reason of the want of Monas-
teries, and Monkish or Nunnish rules and
orders, which you confess not to have been
in the Apostles' time, cannot restrain his pre-
cept to that time only. For the incontinency
of Monks and Nuns in cloisters, and under
all your rules and orders, hath and doth daily
sufKcientlv prove, that lust cannot be kept out
by the walls of your monasteries, nor by the
rules and prescripts of your orders. There-
fore, as the experience of some younger
widows who had followed after Satan was a
sufficient reason to cause the Apostle to re-

I. TIMOTHY.

311

fiiac all young vvidow;3 to tho office of Deacon-
esses, so the experience of so many milch
Nuns, and tiltliy Monks and Friars teaches us
that no young persons should be admitted to
any vow oj- profession ot perpetual continency.
For your'other reason is vain, respecting vir-
gins, who have not had experience of carnal
concupiscence as widows have had; and is
confuted by infinite examples of unchaste
Nuns. Beside they often more burn, that have
not had that experience, as good writers tes-
tily of gelded men, than they who have
quenched that lust in lawful matrimony ; and
those nuas who have not the gitt of continen-
cy are not void of experience, although they
have it not in lawful matrimony. Yea the
devil himself helpeth them in their abomina-
ble lusts, as Wierus testifieth of open experi-
ence in divers nunneries in Germany, and es-
pecially one in the borders of the province of
Cologne ; where the devil, that is, the Rotnish
priests, in the likeness of a dog, was seen to
fall upon them, the nuns, in the day-time, and
in most beastly manner, about the year 1358.
Also in the Nunnery of Nazareth at Cologne,
the nuns in most filthy manner suffered the
same collusion often in the presence and
sight of many, in the year 1564. De prestig.
Demon, lib. 3. cap. 9, and 11. If therefore the
example of some that were turned after Satan,
was thought a sufficient reason to the apostle
to refuse young widows; what doth so many
examples of nuns, not only spiritually turned
after Satan, as the apostle means, but even in
their bodies made the slaves of Satan, but cry
out against the wickedness of Antichrist, that
so contumeliously rejecteth the apostle's pre-
cept, and professeth nuns and widows, be they
never so young, against their own consent,
being extorted rather than persuaded thereto ?
Therefore as the pure chastity of virgins and
widows is worthily praised of the ancient
fathers, so it ought to be free, that it may be
of greater commendation, and a more noble
victory, and not bound with vows ; neither
ought any young person, who is not assured
of the gift of perpetual continency, to be ad-
mitted to make any solemn vow or open pro-
fession thereof, by the apostle's doctrine.

15. The apostle speaketh not of any widows
chosen to the ministry of the church, but of
wanton young widows who had forsaken
Christ. For such young widows were never
eligible to that office. Paul doth not make a
new law upon occasion of them that were
fallen, but by example of them, showeth a
reason of the law of the church, which re-
fused widows younger than sixty years old.
Therefore he saith not, for votaries to marry
is to turn after Satan. "For," saith Primasius,
"they arc turned after Satan, either denying
the faith of God, on committing fornication.''
Au2ustin saith, " by these words we may un-
derstand, that those whom he would have i
to marry, misht better contain than marry, i
but that it is better for them to marry than to j
go after Satan, that is, from that excellent I
purpose of virginity or widowhood, by look- j
ing back to fall and perish." And that for I

such to marry is not to go after Satan ; ho
showeth tiiat the marriage of such is not to
be condemned, but the breach of their pur-
pose, for he saith, " which that the apostle
might briefly insinuate, he would not say,
that Ihey have danmation, who marry otter
the purpose of greater holiness, not because
they are not condemned, but lest the marriage
itself in them migiit be thought to be con-
demned." Debmwviduit.eap.Sajtdd. There-
fore for them that are professed to be mar-
ried, is not to be turned after Satan. But if
they have been rashly professed, and are not
able to perform that vow of continencv, it is
better to marry tlian to burn, by the ju(lgmcnt
of Cyprian, Epiphanius, Hierom, and Augus-
t'\n. Notes on verses Hand 12. Neither doth the
scripture provide any other remedy against for-
nication or burning, in them who have not the
gift of continency, but nwrriage. And Angus-
tin doth rightly acknowledge, that continence
is not in a man's own power or liberty, but
only the gift of God. But that God will give
that gift to every one, when our Saviour
Christ and the apostle saith it is not granted
to every one, you do not well gather it
out of his words. For although when the
heat of his youth wa-s passed over inconti-
nently, as he, Auguslin, confesseth, he ob-
tained by prayer the gift for the rest of his
time, it followeth not that every one in the
heat of their youth, may have the gift, if
they will pray for it. Neither are men any
where exhorted to pray for it, with certain
promise that they shall obtain it. Therefore
your conclusions do not follow, "that conti-
nency may be lawfully vowed," which is not in
our power to perform. " That it is not impos-
sible to be fulfilled of all men by prayer, fast-
ing, and chastisement," when there is no
promise that all men may obtain it by prayer,
fasting, &c. The reason that you allege for
your third conclusion, is that which is in con-
troversy, and is denied of us. Yet we deny
not, but the condition of the continent in some
respects is better than of the married. For
your fourth conclusion, we persuade none to
marry that can live chastely out of marriage,
hut if they cannot, we persuade them with the
Apostle and the ancient fathers, that it is
better for them to marry than to bum, if they
be not able to keep their rash and unlawful
vow. You slander .\uguslin to say, he avouch-
eth that the marriage of vowed persons is
worse than adultery : for in neither of both
places that you quote, he saith so. But cap. 4.
he saith, that by chaste widowhood, not only
evils were avoided, which are adidtery and
fornicarion, but also marriage which i.s ijood,
is extolled. In the cap. 11. after he hath by
many reasons proved the marriage of such
as be good, in whom the breach of vow is
evil, he concludethin these words : " Where-
fore I cannot say, that if women that are fall-
en from a better purpose do marry, it is no
marriage, but adultery, but I would not doubt
to say plainlv, (bat the falling and ruin from
more holy chastity, is worse than adultery."
He saith not therefore, that the marriage of

312

I. TIMOTHY.

such is worse than adultery, but the breach
of vows, and fall from their purpose. For he
proveth at large, cap. 0, 10, 11, that the mar-
riage in good, and not to be broken, therefore
he saith immediately before : •' By this incon-
siderate opinion, whereby they think that the
marriages of those women that are fallen
from tiieir holy purpose, are no marriage, no
small evil cometh, that wives are separated
from their husbands, as though they v/ere
adulteresses, and not wives, and when by sepa-
rating of them, they will restore them to con-
tinency, they make their husbands adulterers,
when their own wives being alive, they marry
other women. As for Jovinian's heresy, we
have nothing to do with it, more than Cyprian,
Epiphanius, Hierom, Augustin, whose sen-
tences are before rehearsed, willing vowed
persons to marry rather than to burn, yet pre-
tering pure continenoy, before matrimonial
chastity, as far as the Apostle doth. There-
fore what would those holy doctors have said
if they had lived in these times, and seen the
filthy life of the popish clergy ? which yet
they defend as pure chastity, and when the
earth stinketh of their abominations, yet they
are not ashamed to prefer their foul and un-
chaste single hfe, before holy and chaste
matrimony.

17. We see double honour, but double live-
lihood we see not in the text. Forget not
your own preferment, and worldly advance-
itnent, howsoever you do.

17. To defend your unlearned and unpreach-
ing popes, cardinals, bishops, and priests, say
you, there be many good and worthy bishops
and priests, that have not the gift of preaching
and teaching, but no such tiling can be ga-
thered out of the text : for the apostle hath ex-
pressly required, and it is the most proper
quality, that he expresseth in a bishop or a
priest : that he be apt to teach, 1 Tim. 3. 2.
Tit. 1. 9. For all the rest of the virtues are to
be required in every true Christian man.
Therefore he meaneth, that as every one of
them laboureth more in preaching and teach-
ing, he is so much the more to be honoured, or
else he meaneth of those elders that Ambrose
speaketh of upon the first verse of this chap-
ter, that were appointed only for government,
and not for teaching, such as are in some
churches at this time. But it was never al-
lowed that any should be such a bishop or
priest as you mean, ordained to teach, which
IS not able, or h;ith not the gift to teach.
Therefore the law being against you, you fly
to examples of Alypius and Valerius that were
good bishops, and yet had not the gift to teach.
For which you quote Fossid. in vit. August,
cap. 5, where no such thing is to be -found :
fiirof Alypius there is no mention. Of Vale-
rius it is said, that because he was a Greek,
and had not so good utterance in the Latin
tongue, he was less profitable to edify by
preaching and teaching, and therefore procu-
red Augustin to supply that his want in his
life time, but that he had no gift of teaching
at all, it is utterly false. But of Alypius, Au-
gnstin himself testifieth, that he was worthy

to be a bishop before he was ordained, Epist.
8, which he vyould not have said, if he had not
had the gift of teaching at all. But this you note
to cover the shame of your popish prelacy,
among whom it is a rare thing to nave^ bishop
apt to teach : as Erasmus said, that only Eng-
land in his time haa learned bishops.

23. No man doubteth, but it is lawful, with-
out superstition for chastising of a man's body,
to abstain from wine, flesh, fish, fruits, spices,
or other creatures, but to forbid the use of
them, as though in the very abstinence there
were religion, it is the doctrine of devils,
1 Tim. 4. Therefore we use no calumnious
or stale cavillation : but you to hide your
blasphemous doctrine, make an impudent and
unlearned alteration of the question in contro-
versy between us.

Chapter 6
20. Timothy had nothing committed to him
by unwritten tradition, but the doctrine con-
tained in the holy scriptures, and the govern-
ment of the church according to the same
Wherefore you do but mock the unlearned
readers with a Latin word, which the Apostle
used not, nor any of the ancient fathers did
include any such matter, as you pretend,
therein. Ambrose useth the word commenda-
tum, that which is committed, and saith, " he
admonisheth, that those things be kept, which
were said before," therefore he speaketh of
no unwritten tradition. Theodoret saith, "I
think he calleth the grace of the spirit, which
he receiveth by ordination, the thing that was
committed to him." But that was not un-
w'ritten traditions, delivered by hands of men.
The rest understand it of the Apostolic doc-
trine, committed to him by Paul, who preached
nothing but the Gospel, contained in the holy
scriptures. Neither doth Vincentius allow
any tradition, but that which is contained in
the scriptures, and inveigheth against all new
opinions, which have no ground in the holy
scriptures, though the authors of them do
abuse the scriptures, to make a show for
their errors. Ireneus also doth sufficiently
declare, that the holy scriptures are the chief
treasure of the church, when he saith the
Apostles did deliver the Gospel which they
preached in writing, to be the foundation and
pillar of our faith, lib. 3. cap. 1. Neither was
it the word Tiepositum, that caused heretics
in the days of Clemens, to reject this epistle,
but the word knowledge falsely so called,
which the Gnostics that bragged of know-
ledge could not abide. Of the sufficiency
of the scriptures he saith, " They that are
sealed with the holy scriptures, as I said,
ought to esteem them as the best storehouses
from whence wisdom is sent out, to what
partof life soever they be turned, and to think
that this wisdom is the haven of health, which
is troubled with no waves." Therefore so
long as it is the old truth which we teach, and
no new doctrine of falsehood, it skilleth not
though we fetched it three or four thousand
vears hence, over all men's heads, out of
Moses and the Prophets. And yet we show

1. TIMOTHY.

313

the continuance of this trutii ulso, for the
principal points of doctrine, in the ancient
fathers, for many hundred years from Christ,
and in all ages even in the depth of Antichrist's
darkness, until our time. Where as tor
Popery, iirst you are driven to disclaim of
the authority of the scriptures, tor many
things, and to fly to unwritten tradition : se-
condly, you are never able to prove your tra-
ditions from hand to hand, i'rom age to age,
from Bishop to Bishop, whereof you falsely
boast. But in the Primitive Church, always
as you ascend higher and higher, you will
be forsaken of all men, except perhaps of
heretics, long before you come at the Apos-
tles.

20. That only is true and ancient, which is
first, and that is false which is later, though
it be ancient, as Tertullian proveth at large
in his book of prescriptions against heretics,
and so me metn. Vincentius, and not other-
wise. There be heresies 1,500 years old and
more, but age cannot make falsehood to be
true. As for profane novelties of words,
about which you make many words to no
purpose, they are such as are not new, only
in soufid of words, but in sense also. And those
words, the sense and true meaning whereof
are contained in the scriptures, may be new
words, but not profane novelties of words, as
those terms, Catholic, Trinity, person, sacra-
ment, incarnation, &,c., the meaning of which
is found in the scriptures. But the words,
mass, transubstantiation, our lady, pope, car-
dinals, and a hundred such like, whereof
neither the word nor the meaning are in the
holy scriptures, are profane novelties of
words which the Apostle willeth to be avoid-
ed. And for those terms which you charge
us to use, as we use them they are in the
scripture either in word or sense, as will,
captive or thrall to sin. Rom. 7. 15. Sole
faith we defend not to justify, but faith with-
out works which is faith only, and that we
have in the scriptures. Rom. 3. 28. Fiducia
or trust. Heb. 3. 6 and 4. 16. Apprehension
of the justice of Christ by faith. Rom. 9. 30.
Imputation of justice. Rom. 4. The terrors
ana an^'uishes of Christ feeling the pains of
hell, ^hrk 14. 33, 34. Mad. 26. 37. 28. 40.
Luke 22. 45. Heb. 5. 7.

By marks and badges sacramental I know
not what you mean, but we find in the scrip-
tures, that the sacraments be signs and seals
of the righteousness of faith. G™. 17. Rom.
4. 11. As for the companation, impanation,
circumpanation, we renounce them as well as
transubstantiation. The presence of Christ in
spirit, to faith, by sign, figure, pledge, or ef-
fect, we prove by many testimonies of scrip-
ture, which teach that Christ was present to
the fathers in the Old Testament, in the sa-
crament of Manna, in the Rock, and other
sacraments which could not be in body, be-
fore he was incarnate. 1 Cor. 10. 6, there-
fore in spirit, to faith, by sign, figure, pledge,
efTect of grace, &.c., which terms, beside that
thesense of them is contained in the scrip-
40

tures, you know we have received also of the
ancient fathers, and even in the same meaning
that we use them.

Where you say, the Catholics in Augua-
tin's time, did abhor ihe phrase Laus l)eo,
because the Circumcellions used it, it is false,
and you show your great reading in Augusiin
that understand him no better. The Doiiaiisis
indeed, of a vain curiosity, changed the usual
term, Deo ^ratias, which was honest and god-
ly, and said instead of it, Deo ImucUs, in
which word there was no hurt, nor any cause
why the Catholic should abhor the word, that
giveth praise to God, because the heretics
abused it. But tins was the matter that they
abhorred. The Circumcellions were furious
runagates, of tiie sect of the Donatists, that
spared not to beat, hurt, and wound, yea
sometimes to kill the Catholics, when they
met them, where they could master them,
therefore when they were known by their
terms, Deo Lauclcs, the Catholics had good
cause to be afraid of them. Therefore saith
Augustin, " I would they were the soldiers
of Christ and not the soldiers of the devil,
by whom Den Laudes being uttered, is more
feared than the roaring of a lion. You laugh
at our Deo GnUins, but men weep at your
Deo hiudea," meaning those whom they had
beaten and hurt. But as for those, that be
your proper term, 1 would you had them
wholly to yourselves. For such words as
we use in religion, we are ready to give ac-
count before God and his church, that they
have the true sense and meaning of the
holy scriptures, and therefore cannot be call-
ed profane or vain novelties of words, which
are to be avoided by the Apostle's precepts.

20. Such Heretics were the Valentinians
and Gnostics, which not content with the sim-
ple knowledge that was contained in the holy
scriptures, did arrogate unto themselves, a
far higher understanding, which none could
attain unto but they that understood the un-
written tradition. •' When they are convict-
ed," saith Ireneus, "out of the scriptures, they
fall to accusing the scriptures themselves, as
though they were not perfect, as though they
were not of authority sufhcient, because they
were diversely uttered, and that the truth out
of them cannot be found out of them which
know not the tradition, for that was not de-
livered by writing, but by word of mouth."
Join this saying therefore to the other two,
out of Ireneus and Vincentius, and you shall
make a perfect description of Papists : which
boast of the truth of the church, of tradition
by word of mouth more certain than the scrip-
tures, all which is nothing else but fal.sclv
called knowledge, being indeed, deep blind-
ness and ignorance of the truth, a false brag
of the Catholic Church, and a counterfeit
boasting of apostolic tradition, where they
have nothing but new vanities and profane
novelties, not of words only but of matters in-
spired by the devil, maintained by Antichrist,
and upliolden by tyranny or sophistry, with-
out authority of the holy scriptures.

II. TIMOTHY.

ANSWER TO THE ANNOTATIONS ON THE SECOND EPISTLE OF
PAUL TO TIMOTHY.

Chapter 1. I

5. If the faith of our progenitors were true, !
it is sin to forsake it : but to build upon our
fathers' faith, when it was false, or none, is
,0 build upon a weak foundation. Therefore
the popish people's speeches of their fathers'
faith to be the only ground of their religion, j
against which they will hear nothing, is vain,
ridiculous, and damnable. Wherefore when-
soever the scripture or the ancient fathers
speak in commendation of their fathers' faith,
they speak of the true faith. For against their
fathers' faith which was none, or false, the
scriptures do often cry out. Eze. 20. 18. Zac.
1. and 1 Fet. 1. 18. &,c. And Heretics may
easily brag of their fathers' faith, as Nesto-
rius and others did, as impudently as the Pa-
pists, but they can never prove their faith by
the holy scriptures.

6. Here is no such matter to be gathered,
for he speaketh of the same extraordinary
grace of prophecy that was given by imposi-
tion of hands, whereof he spake, 1 Tim. 4. 14.
Neither doth the apostle, or Luke, any where
say, that the orders give grace to the ordered,
nor that to take orders, is to be delivered to
the grace of God. In the place, Acts 14, it is
said, that Paul and Barnabas sailed to Anti-
och, from whence they were delivered to the
grace of God, and to the work which they ful-
filled, meaning that from Antioch they were
sent to preach and by prayer commended to
the grace of God. For to use your term, the
apostles took no orders at Antioch. Paul
was an apostle immediately from Christ, and
not by men, Guht. 1. They both preached
before they were sent from Antioch, not with-
out sufficient authority. Acts 11. 26. The text
is, whence they were delivered to the grace
of God, not where they were delivered to the
giace of God. Therefore if your gloss were
true, the sense should not be they sailed to
Antioch, where thev took orders, but whence
they took orders, which is an unusual kind of
speech, and far from the meaning of the Evan-
gelist. ^

12. Although it be true that all good works
and sufferings for his truth be laid up with
God to be rewarded, yet the apostle speaketh
not of his good deeds, but of himself and his
salvation, which by faith he hath committed
to God, that will surely preserve him unto the
perfect reward of justification in the day of
judgment. "What doth he commit to God
out his salvation?" saith Ambrose. Theo-
dorct saith, "The grace of God's Spirit."
Primasius, "Faith." Chrysostom, " His faith
and preaching:" all which come to one end.
The sufTeringa of the Papists in England, are
not for Christ and the faith of his church, but
for Antichrist and their horrible treasons and
murders conspired against their government
and their native country.

13. For substance of doctrine, the apostles

taught nothing by word of mouth, but that
which is contained in their writings. "The
apostles," saith Ireneus, "preached the gos-
pel, and after by the will of God delivered it
to us in writing, to be the foundation and pillar
of our faith," lib. 3. cap. 4. Therefore the
truth of all those terms which the church
useth to express the mysteries of our religion
or to meet with the fraud of Heretics, is ma-
nifestly contained in the scriptures, though
the terms themselves be not expressed. But
transubstantiation and mass, be not only not
found in the scriptures, but are manifestly
contrary to the truth of the scriptures.

16. It is a happy thing to minister to the
afflicted for true religion, but not meritorious.
The apostle prayeth, that Onesiphorus may
be rewarded of God's mercy, and not of the
merit of his work.

18. The faithful have their only hope at the
day of their death, and at the general resur-
rection in the mercy of God through Christ.
Augustiti, "my whole hope is in nothing but
thy exceeding great mercy," Cons. lib. lO. cap.
29. Without which faith, if Moses, Samuel,
Noah, .lob, Daniel, Jeremiah, or any of the
prophets prayed for us, it will not avail us.
Ezek. 14. 14. 1 Sam. 16 Hier. 15. 1. cap. 7. IS.
Therefore, miserable is the condition of pa-
pists, which can have no greater fiope than
that which is given by the prayer of a priest or
other papist by therri relieved, and therefore
must bestow all their lands, honours, and
riches, to purchase such a prayer. For with
popish priests it hath always been a true pro-
verb, "no penny, no pater-noster." And it is
good to mark, what a large net is here spread
to bring all the lands, honours, and riches of
the world, into the popish priests' hands, when
their prayer giveth " the greatest hope that
can be to them, that bestow any thing upon
them, is worth all that they can give for it."

Ch.^pter 2.
4. The Apostle, 1 Cor. 7, maketh marriage
no more impediment of bishops and priests to
employ themselves wholly to God's service,
than of all other men and women ; and also
showcth, that it is necessary for all persons,
that have not the gift of continency. For
covetousness or immoderate vain delight, it
is forbidden to practise physic, &c. but not
for necessity of honest recreation. It base
offices about princes' service be unfit, what is
it to be a steward in a nobleman's or gentle-
man's house, as it was usual among popish
priests? To hear princes' confessions, if they
have good cause to make them, is not unmeet
for their chaplains. But to bind princes to make
their confessions to theirpriests, is abaserand
more servile thing, than is required of any
common subject. To be occupied in making
of peace, cither private or public with such
conditions as you add, no reasonable man can

II. TIMOTHY

315

mislike, but to make bloody wars upon Chris-
tian princes, as the pope and popish prel ates
used to do, is contrary to the spiritual soldier's
office, whereof the Apostle speulieth.

13. The papists so challenge tlie scriptures,
as they count :hem insufficient to determine
all their controversies : being in that re-
spect inferior to many heretics. And their
handling is like to heretics, which learn not
their errors out of the scriptures, but study to
draw the scriptures to their heresies, where
catholics learn their faith out of the plain and
evident scriptures, and. by the same confirm
all true articles thereof.

17. Heretical books with the confutations
of them, may be read of them that desire to
see the victory of truth against falsehood, as
the books of Augustin, Ambrose, Cyril, con-
futing pagans or heretics.

21. Man hath no free will to make himself
a vessel of salvation, but only and altoi^ether
of the grace of God, to whose mercy salvation
is to be attributed only, and not to man's will,
which is ever free from constraint, but never
from captivity of sin, until by grace it begin to
be enlarged. Therefore saith Augustin, "O
evil free will without God," Dcverb. Apost.
ser. 11. "Free will made captive, availeth to
nothing but to sin." August, ad Bonif. lib. 3.
cap. 8. Where you say the mercy of God
worketh all such eflects in us, as not only to
his providence, but also to our deserts, are
agreeable, you join flatly with Pelagius, which
said that the grace or mercy of God was be-
stowed according to men's deserts. Against
which was holden the Councils of Milevite
and Africane, and it is most directly con-
trary to the scriptures, Jo/tn 1. 16. Rom. 11. 6,

&.C.

25. Man's will is always free from coaction,
but never from thraldom to sin, until it begin
to be set at liberty by the grace of God :
" why do men presume so much of the possi-
bility of nature ? It is wounded, it is maimed,
it is vexed, it is lost? It hath need of a true
confession, not of false defence. Therefore
let the grace of God besought, not wherewith
it may be instructed, but whereby it may be
restored." Aug. de nat. etgrat. cap. 53.

Chapter 3.
8. The names of those magicians were not
necessary to salvation, therefore not express-
ed in the Old Testament. Albeit the apostle
had them of tradition, yet hath not the popish
church the like certainty of tradition in such
names as you speak of. For neither the num-
ber, nor the names of the wise men that came
to Christ, were known to the ancient church,
as I have showed, Matt. 2. verse 4. The pe-
nitent thief's name, Disrnas, beside that it
hath no testimony of antiquity, doth rhyme
with the other thief's name, Gismas, as in so
casual a matter it is very unlike to be but
feigned : the names themselves being such as
were neither usual among the Jews, nor
among the Gentiles. The story of the soldier
that pierced Christ's side, is a very fable, as
ids name is a childish fiction. For John

would not have concealed the miracle of his
sight restored. And he hath his name feigned
ol his office, because he was a spearman.
Which is his name, as truly as that he hud
two bodies, whereof one lieth at Mantua, the
other ut Lyons, and botii places are sure of it
by tradition.

14. So we be sure that we were first instruct-
ed in the true faith, we must not give over our
old laith for any new fantasy. But if we were
first deceived with error, we nmst not refuse
the truth whensoever it is revealed.

16. The apostle said before, that the scrip-
tures are able to make a man wise unto sal-
vation, therefore they contain all doctrine,
not only profitable, but also necessary and
sufficient to salvation. And this commenda-
tion pertaineth even to the scriptures of the
Old Testament, but not to every oook of them,
more than to every line, word, syllable, or let-
ter : but to the whole scripture that God de-
livered for a sufficient instruction to his
church. Wiiicli was first the five books of
Mo.scs. and alii iward the prophets, for a more
full and plain dridaration of the doctrine con-
tained in tho.-i tirsl books, and last of all, the
books of the New Testament, for a most plain
and full explication of the law and the pro-
phets, and a testimony of the fulfilling of all
things that were foreshowed in the law and
the prophets. Where you say, there is not
any one of those books, nor any part of them,
but it is profitable to the end that the apostle
speaketh, it is false, for the man of God can-
not be made perfect by every part of scriniure,
but by the wliole. But of this commendation
of holy scriptures, you say, the heretics, for so
you call true catholics, pretend that therefore
nothing is necessary to justice and salvation,
but the scriptures, wherein not more foolishly
than maliciously, you falsify the question, be-
cause against the true state of the controversy
you are able to say nothing : except you will
deny the scriptures itself. Whoever heard or
read that we pretend that nothing is necessary
to justice and salvation but the scriptures? By
which saying we should exclude Christ him-
self, as unnecessary to justice and salvation,
therefore we pretend no such thing. But this
is the true state of the controversy. Whether
the whole scriptures do contain all doctrine
necessary to be learned unto salvation ? And
we affirm they do, because the scriptures are
able to make us wise unto salvation, to make
the man of God perfect, instructed to all good
works. Against this if you could say any
thing,you would not so impudently feign a new
question, which we do not hold. " But every
thing that is profitable or necessary to any ef-
fect, excludeth not all other helps, nor is suf-
ficient to attain the same." As though our
argument were only of the profit and necessity
of the scripture, and not of the perfection.
The apostle saith, it is able to make wise to
salvation, er^ro, it is perfect and sufficient for
doctrine, it is profitable to every part of the
man of God's office, even that he may be per-
fect, and thoroughly furnished unto every
1 good work. Therefore it is perfect and sufc

316

]I. TLMOTIIY.

ficient, containing all doctrine thatisnecesary
for this end. But you object, " that a man by
this reason might as well prove that the Old
Testament were enough, and so exclude the
New." We confess that the Old Testament
for the time betbre Christ was enough, but
that doth not exclude the New. For all that
is more tlian enough, is not superfluous. God
will iiave his church in the New Testament, to
be not only sufliciently as in the Old Testament
but most richly and abundantly furnished with
all clearness and evidence of knowledge, by
the scriplures of the apostles and evangelists.
But you cannot by any reason prove, tliat one
piece of the Old Testament is or ever was
enough : for any one piece of the Old Testa-
ment cannot make Tin^othy wise to salvation,
but the whole may. Oie niece cannot make
the man of God perfect, but the whole can.
Therefore he afllrmeth not every piece of
scripture to have these utilities, but the whole.
" But we might see," say you," in the very next
line before, that he requireth his perseverance
in the doctrine, which he had taught him,
over and above that he had learned out of the
scriptures of the Old Testament, which he
had read from his infancy, but could not there-
by learn all the mysteries of the Christiaa reli-
gion therein." We see indeed that the apostle
had taught him to understand the scriptiires,
but that he taught any thing over and above
the scriptures of the Old Testament or that
Timothy could not learn all doctrine of all the
mysteries of Christian religion in them, we
see not, but the contrary. For the apostle
saith, these scriptures were able to make him
wise unto salvation, which no man can be
which is ignorant of the mysteries of Christian
religion. Therefore the scriptures of the Old
Testament were able to teach him the doc-
trine of the mysteries of Christian religion.
Neither do we gather that Timothy hacf his
knowledge by reading only, without help of
masters and teachers, as you falsely slander
us. For we acknowledge pastors and teach-
ers to be necessary in the church, yet by read-
ing only, diligent study, and prayer, many
have attained without other teachers, to suf-
ficient knowledge. But because you say we
make a foolish argument out of this text, to
prove that the scriptures contain sufficient
doctrine to salvation, let us see whether any
of the ancient lathers were as foolish as we, to
gather the same conclusion. Chrysostom
saith upon this text, Horn. 9. " If any thing be
needful for us to learn, or to be ignorant of,
there," meaning in the scriptures, " shall we
learn it, if to reprove falsehood, from thence
shall we draw it, if any thins lack to be cor-
rected or rebuked, which must be had unto
exhortation, unto comfort, there also do we
learn it„" Horn. 8. " The scriptures do teach
both what things are to be done, and what
things are not to be done." Theodorct saiih :
" The scripture is inspired of Gorl, therefore
he teacheiti the kinds of utility, it is profitable
to teach. For ■whatsoever we know not we
learn out of it. To reprove, it reproveth our
wicked liie. To correct, for it exhorteih that

they which have gone astray, return into the
r:ght way. To instruct in righteousness, for
it teacheth us the kinds of virtue. That the
man of God may be perfect, furnished to all
good works. AH those things do attribute
and ascribe perfection to the God of all." This
father by the perfection of the scripture pro-
veth the Holy Ghost to be perfect God.

Primasius saith : " Out of the scripture, he
that is ignorant is taught, he that is insolent
is reproved, he that erreth is corrected, he
that can keep no measure is instructed to jus-
tice, to every good work not unto one." Oecu-
menius saith, after he hath rehearsed the par-
ticular utilities to teach all true opinions and
good works, to reprove errors and vice, he
concludeth that the man of God may be not
only partaker after a vulgar maner of every
good work, but perfect and complete by the
doctrine ot the scriptures. Not to some kind
of good work and to some not, but to all and
every good work, saith Theophylact.

Ch.\pter 4.

3. They that hear us preach mortification
according to the scriptures, can testify that
we preacli not things pleasant to the flesh or
carnal man. But your religion is the religion
of pleasure, serving all the senses almost
in your church service, and bringing men
into security through your doctrine of par-
dons, masses, and merits, to be available not
only in this life, but after men be dead.

G. The faithful receive confirmation by the
constancy of the martyrs, suffering for the
truth. But there is no participation of merits,
where the martyr himself doth not merit,
but is crowned of God's mercy.

8. This place proveth not, that any works
done after the fii-st justification, are merito-
rious. For this crown of justice is given to
the justice of faith, freely given by the grace
of God. For whereto should that jusfifica-
tion serve, if the reward of justice were not
due unto it ? Therefore the apostle saith,
whom God hath justified, he hath also glori-
fied, jRoTTi. 8. 30. And he rendereth heaven
as a just judge, not to the merit or worthiness
of our works, but to the merit and worthiness
of Christ, and as due to us by his promise
freely made in Christ. The crown therefore is
not only of mercy and of favour in respect of
us, but of justice in respect of Christ, who
hath purchased it for us by his merits
and worthiness. Therefore saith Augus-
tin, "He crowneth his gifts, not our me-
rits, when he crowneth us." In Ps. lOJ, and
even in the place quoted by j'ou, he addeth
immediately, "And how should this be a
crown of justice, if grace had not gone before,
which justifieth the ungodly man." You see
it is a crown of justice, in respect of our free
justification by grace. Neither doth the
scripture any where ascribe merit to our
works, or worthiness of heaven to works pro-
ceeding of grace, but saith, "We are saved by
grace, and not of works," Eph. 2 ; which saying
could not be true, if we were saved by both,
or by works coming of grace. Wherefore if

TITUS.

317

you had any text of scripture to prove the
merit of Christian men's worivs, you would
not fly to an insinuation, /f' 6 6, where in-
deed the apostle doth insinuate no such mat-
ter ; but assuroth the Hebrews, that God
wili be just of his promise, and not Ibrget to
reward their labour and dutiful service, yet
this reward is of mercy, not of i!ie merit of
the work. The parable of the men sent into
the vineyard, is nu^ht>> for grace against
merits. For althougli God enter into cove-
nant and promise of a reward, or a wages, yet
he showeth in the end that this wages is of
his mercy, and not of the merit or worthiness
of the work or labour. For if it were ot the
merit of the work and labour, then by justice,
they that wrought but one hour should not
have as much as they that wrought all day,
or if one hour's labour deserved one penny,
twelve hours' labour deserved twelve pence.
Therefore the reward isonlyof God's mercy,
in respect of us, not of the merit of our
works. I confess it is due by promise and
covenant, and so a right debt. But the cove-
nant and promise is established altogether in
mercy and wrace tow^ard us, throutfh Jesus
Christ, in whom is all our merit an3 worthi-
ness, not in ourselves or our own works,
though done by his grace. The Pharisee
that trusted in himself, that he was just by
works proceeding of God's grace, and there-
fore gave God thanks for all his virtues, went
home without justification, Luke 18. 9, 11.
Neither saith Augustin anything against this,
or if he spake against Christ, he were not to
be heard. He often useth the name of merits
for good works, but he doth always deny the
worthiness of the work, to attain to the re-
ward, ascribing all to the grace and mercy of
God. Concerning the place that you cite out
of his exposition of Ps. 100, he telleth you
plainly, how God cometh to be a debtor,
" By forgiving sins he hath made himself a
debtor of the crown." Therefore he is not a
debtor to the merit of our works, but to the
mean of his mercy Jesus Christ, whereby our
sins are pardoned, to whose justice the crown

of justice is due. Ps. 83, he saith, " The
Lord hath made himself a debtor, not by re-
ceiving any thing, but by promising. It is
not said to him, pay that thou hast received,
but pay that thou hast promised. He that
hath given the death of his Son to a sinner,
what doth he keep to him that is saved by the
death of his Son ? Be out of fear. Hold hini
as a debtor, because thou hast believed in
him, as a promiser." You see, therefore,
I that the debt groweth not of the worthiness or
' merit of our works, but by the promise of
God, in the worthiness and merit of Christ's
death, Horn. 14. de 50, he saith by an apostro-
phe to Paul, " When God crowneth thy
merits or good works, he crowneth nothing
but his own gifts." So he saith in the person
of Paul, "I obtained mercy, dei)ts were iiot
paid unto me, for if debts should be paid,
punishment should be paid." Here nothing
IS given as due to the merit of our works, but
of the mercy of God, which hath promised re-
ward, and giveth all power to work. Cyprian,
in the book named, exhorteth earnestly to the
work of alms and piety, assuring men of the
reward, that God hath promised to our merit,
for so he calleth good works, as before the
Pelagian heresy, the fathers used that word
more freely, but this question, whether the re-
ward be due to our works of the merit or wor-
thiness of them, he teacheth not. But ad Qui-
rinumcap.A, he saith, "We are to glorv of
nothing, seeing nothing is our own. That
faith only profitcth, and that we mav be able
to so much as we believe." And De dunlici
7>tani/rio, " He trusleth not in God, that doth
not repose the confidence of all his felicity in
him alone." By which saying it foUoweth,
that we are not to trust in the merit of good
works, but in the mercy of God through Jesus
Christ, which is our righteousness.

21. The ancient fathers are not agreed who
was next successor to Peter, and who third
and fourth, therefore the story of Peter's being
at Rome and of his succession in the apostolic
chair, is not so certain a matter as the Papists
make it. Phil. 4.

ANSWER TO THE ANNOTATIONS ON THE EPISTLE OF PAUL
TO TITUS.

Chapter 1.
5. Mere ponular elections were forbidden
by the Council of Laodic n. Yet long after
thai Council, the pe )ple had their elections,
moderated by the wisdom and gravity of the
clergy, among whom, for order and seemly
government, there was always one principal
to whom by long use of the church, the name
of bishop or superintendent hath been ap-
plied ; which room Titus exercised in Creta,
Timothy in Ephesus, and others in other
t places. Therefore although in the scripture,
a bishop and an elder is of one order and
authority in preaching the word, and admi-

nistration of the sacraments, as Hieromdoth
often confess, by ancient use of speech, he is
only called a bishop, which is in the scripture

called TtpoiaTn^cvoi, irpocarwi, r}yovfitia<, Ro7n. 12,

8. 1 Tim.5. 17. Heh. 13. 17, that is chief in go-
vernment, to whom the ordination or conse-
cration by imposition of hands, was princi-
pally committed. Not that imposition of
hands belonnreth only to him, for the rest of
the elders that were present at ordination,
did lay on their hands, or else the Bishop did
lav on his hands in the name of the rest.
Where you say, Hierom doth attribute to the
bishop only, confirming the baptized by giv-

318

TITUS.

ing them the Holy Ghost, through imposition
ot hands, and holy Chrism. Hierom's words
are these : " I do not deny that this is the
custom of the churches, that to them which
are baptized far off in little cities by the
priests and deacons, the bishop goeth abroad
10 lay on his hand at the invocation of the
Holy Ghost." Here you see there is neither
giving of the Holy Ghost, nor holy Chrism,
therefore no Popish confirmation. And fur-
ther, he showeih, that this was a custom, and
not a matter of necessity. " But if you ask,"
saith he, " why he that is baptized in the
church, doth not receive the Holy Ghost, but
by the hands of the bishop, whom we affirm
to be given in true baptism: learn that this
observation proceeded of that authority, be-
cause after the ascension of our Lord, the
Holy Ghost descended upon the Apostles.
And we find that the same hath been done
in many places, rather for the honour of
priesthood, than for the necessity of a law.
Or else, if only at the prayer of a bishop, the
Holy Ghost descendeth, they are to be la-
mented which, in little towns and villages,
or places far off, are baptized by the priests
and deacons, and die before they be visited of
the bishop." You see therefore, that the ce-
remony of confirmation of the baptized by im-
position of hands which calling upon the
Holy Ghost, is not necessary to salvation,
and therefore no sacrament, as it is holden of
you.

Our translation is according to the truth of
the word, which we translate. And as the
word, elders, in our tongue signifieth age,
and not office properly, so doth the Greek
word signify age, and not office properly.
Yea it is easy to gather by the circum-
stance of the text, that here it signifieth an
office, which hath his name of age, because
the elder sort, for wisdom, gravity, and ex-
perience, are most meet to govern. And
that although young men be called to that
office, yet in knowledge, gravity, government
of affections, they must be ancient. Your
own vulgar Latin doth translate the word
when it signifieth office, sometimes Seniores,
sometimes Majores nalu. Acts 15. cap. 16. 20,
which can signify nothing else but elders, se-
niors, or as you had rather call them by a
French English term, ancients.

6. The testimony of a man cannot control
the authority of the Holy Ghost, and yet the
same man confesseth, that in some places in
his time, the ministers of the church were
married, and did beget children, and that it
was necessary for the multitude that were
required to the ministry, when other were
not found, to take such. Har. 59. Before
Montanus and other heretics came with his
hypocritical fasting, and condemning of se-
cond marriages, there was no question, but
he that had been twice married, rpight be a
bishop, as they were in TeiiuUian's time,
who obiecteth it to the Catholics as a crime,
"that Digami, twice married men, were bi-
shops and priests among them." De Mono-
gam. But after that time, the mystery of in-

iquity wrought so much, even m godly fa-
thers, that though they do not simply deny
second marriages, yet by denying the blessing
unto them, by calling them honest fornica-
tion, and comely adultery, and otherwise de-
rogating from the holiness of them, they
brought them in discredit, that it was thought
first unmeet, and then unlawful for one that
had been twice married to be received into
the ministry. Alhenagoras Apol. Onge. in Luc.
horn. 9. Greg. Naz. Or. 32. Hierom. ad Geron-
tiam, <^c. And thus came second marriages
to be condemned in the ministry. And what-
soever is alleged by Epiphanius, Ambrose,
Hierom, or any other, for the continence of
the clergy, can argue no necessity thereof,
seeing the Holy Ghost so expressly allowed
the husband of one wife to be a bishop, priest,
or deacon.

Where you say, that all notable bishops
were either single, or contained from their
wives, it is false. For Ambrose testifieth,
that all the Apostles, except John and Paul,
had wives. Com. in 2 Cor. 11. Clemens
Alexandrinus affirmeth, that Peter and Paul
begat children. Stroni.3. Chaeremon Bishop
of Nilus fled with his wife in persecution.
Euseb. lib. 6. cap. 42. Denietrian Bishop of
Antioch, had a son called Domnus, that was
made bishop instead of Paul Samosatenus,
the heretic. Euseb. lib. 7. cap. 30. Spiridion
was a famous bishop in the Council of Nice
that was married, and had a daughter called
Irene. Rujjin. lib. 1. cap. 5. Gregrory Nazi-
anzen was a notable bishop, and father of the
other Gregory that succeeded him, as appear-
eth by the oration that he made in praise
of his father. Gregory of Nyssa was a no-
table bishop, married. Niceph. lib. 11. cap.
19. Synesius of Ptolemais was married, and
begat children, while he was bishop, as ap-
peareth in divers of his epistles. Ep. 70,
and Ep. 126. Hilary of Poicters was mar-
ried, and had a young daughter, as appear-
eth by his epistle to her, if it be not coun-
terfeit, and by other records. Germanus, was
a notable bishop in Africa, and was married,
having a daughter called Leontia that was
afterward martyred by the Arians. Victor
Uticens. Hist. lib. 3. Sulpicius Severus Arch-
bishop of Burges in France, writeth to Bas-
sula his wife's mother. Ep. 3, and Paulinus
ep. 1, Pmilinus Epis. Nolanus had a wife
called Thorosia. Amb. Ep. 37, ad Sabinum.
Aug. Ep. 32 and 34. Paulinus himself, Ep. 2
mid 3. Fabianus and Hormisda, Bishops of
Rome were married, and many other Bishops
of Rome were priest's sons, as Pope Dama-
sus in his Pontifical doth testify. And al-
though many holy men were married, yet it
is false, that you say, no holy men ever used
their wives after they were in holy orders.
For Socrates testifieth of many godly bi-
shops of the east church in his time, that
begat lawful children of their lawful wives,
since they were bishops. JJb. 5. cap. 22.
That many also were married after they
were in holy orders, 1 have proved before
upon 1 Tim. 3. That scarce one amongst us

TITUS.

319

hath the gift of continency, is a new slander : i prian also had his error confirmed by a Coun-
for b^ide a great number of inferior minis- cil ol Carthage, and did defend it against the
ters, Doth living and departed this life in j bishop of Rome's sentence: yet was he no
England, divers godly bishops have lived heretic, but his opinion was erroneous, be-
unmarned, without any note ot iiicontinency. I cause it was contrary to the irutliol tlie scrip-
These may serye for example that are depart- ture. Neither was it only the See Apostolic
ed, Latimer, Ridley, Jewel, Grindal, to con- that condemned Pelagius for a heretic, but
vince your impudency. the councils of Africa. And if the See Apos

15. The Popish church's forbidding of
meats is Aiiiichristian, and the doctrine of
devils, not a voluntary abstaining forchastise-
tisement of the body, among wTiom all kinds
of meats and drinks are permitted that pro-
voke lust most of all, only flesh excepted.
Therefore tliey make the creatures of God
by their prohibition, unclean, not in respect
of their creation, but in respect of their An-
tichristian prohibition. As the Jewish absti-
nence was not for any uncleanness in the
creatures by God's creation, but only by tlie
prohibition of the law. Therefore, as the
apostle meaneth the Jewish superstition, who
ceased not to put difference ot clean and un-
clean, according to their old law, so also he
comprehendeth much more the Popish su-
perstition, who boasting that they are the
tlisciples of Christ which hath made all
things clean to the clean, yet cease not to
put difference of meats, clean and unclean,
holy and unholy, not according to God's law,
as the Jews did, but according to the law of
the Pope, which is God's enemy. Augustin
in the place quoted, hath never a word sound-
ing to the defence of the Pope's prohibition
of meats. I Tim. 4.

Chapter 3.
5. Here is no word to prove, that baptism
givetli grace of the work wrought : but the
Apostle saith, that God hath saved us by the

tolic had not coiideinned him, yet had he been
a heretic, and his opinion heresy, because it
wascoiiuary to the (iocirine of the holy scrip-
tures. Sergius of Constantinople was a he-
retic, and his opinion, that there was but one
will in Christ, was heresy, although the See
Apostolic of Rome, did not only not condemn
him but also by llonorius the bishop thereof
confirmed his heresy, as is testified, Concil.
Const. 6. Act. 13. in these words. " Besides
these also we have foreseen, that Honorius
sometime bishop of old Rome, is cast out of
the Holy Catholic Church of God and ac-
cursed : because we have found by certain
writings of his made unto Sergius, that in all
things he followed his mind, and confirmed
his ungodly opinion." Neither was Arian-
ism made catholic religion, when pope Libe-
rius confirmed it by his subscription, and con-
demned the catholics by a council holden at
Rome, as pope Damasus testifieth, in lib. Hie-
roni. in catalog. Athanasius udsoid. Therefore
in the description of a heretic given by Au-
gustin, those are meant to be talse and new
opinions, which are contrary to the true and
ancient doctrine contained in the holy scrip-
tures. Seeing therefore we hold no new or
false opinion contrary to the word of God, the
marks of heretics and heresies shall never
be found in us. We are not condemned of
the church of Christ, nor by any "eneral coun-
cil: for the Romish church is the church of
renewing of the Holy Ghost, which is testified 1 Antichrist, and the chapter of Trent consist-

by the sacrament of baptism, which is sacra
mentally the laver of regeneration, not by the
work wrought, but by the grace of God's
Spirit, by which we arejustified. Peter expli-
cateth himself, Pet. .21. "Baptism savctli
us, not the washing of the filth of the body,
but the interrogation of a good conscience,"
&c.

10. A man may be convicted to be a here-
tic without a general council, if he do obsti-
nately defend any grievous error, against the
manifest authority of the holy scriptures. So
were many heretics and heresies condemned,
aaainst which there were nocouricilsgathered.
Many godly men and the truth itself by coun-
cils have been condemned for heretics and he-
resies; as Athanasius was condemned in the
Councils of Tyre and Antioeh. Chrysostom in
a council holden atChalcedon. The Councils
of Ariminum and Nicomedia decreed against
the divinity of Christ for the Arians. The
Council of Ephesus the second for Eutyches
and Dioscorus, against the truth of Christ's
humanity. Therefore your descriptions and
marks to know heretics, are not sufficient :
for no opinion is to be taken for heresy, wiiich

ng of forty popish bishops, is unworthy the
name of a council, much less of a general
council, which is not received of the papists
themselves. For the papists of France pro-
tested against it, as no lawful council in the
time of Francis the First. Therefore so long
as you have nothing but this most impudent
petition of principle, that you are the church,
which hath condemned the protestants for he-
retics, no reasonable man will think ussufii-
ciently confuted or condemned. Specially see-
ing the question is. svlieihcr vouor we are the
church, as it was between the Donatists and
Catholics in Augustin's time : and to be de-
termined only by the scriptures as he saith.
" Between us and the Donatists the question
is, where the church is ! Therefore what
shall we do? shall we seek her in our own
words, or in the words of her head, our Lord
Jesus Christ? I suppose that we ought rather
to seek her in his words, which is the truth,
and best knoweth his own body ?" De miital.
Eccles. cap. 2. " 1 will not have the holy church
to be described by human riocuments, but by
divine oracles. Therefore let us seek her in

_ _ the holy etuionical scriptures," fn». 3 cap. 16.

.„ agreeable to the holy scriptures, tfiough it I "Whether they hold the church, let them
be condemned by all men in the world. Cy- 1 show none otherwise, but by the canonical

320

lIEBRE\\'.-5.

books of the holy scriptures. For we do not
say, that therefore men must believe us, be-
cause w'e are in the church, and because Op-
tatus bishop ot Milevet, or Ambrose bisliop
ot Milan, or innumerable other bishops, ol our
conniiuiiion, have commended that church
which we liold, or because it hath been set

forth by the councils of our fellow bishops,"
&c. Therefore let the papists by the scrip-
tures only prove that they are the church, and
that all their doctrine is true, or else they
have no authority to condemn other men of
heresy, being the greatest heretics them-
selves.

ANSWER TO THE ANNOTATIONS ON THE EPISTLE OF PAUL TO
PHILEMON.

5. Charily followeth faith by which we are
justified, but goeth not before, nor concurreth
with taith unto justification. Yet is charity
necessary for a Christian man that looketh to
be saved.

5. The apostle naming charity and faith to-
gether, doth assign to either of them their
proper subject, namely faith in our Lord Je-
sus Christ, and charity toward all the Saints.
For he commendeth no failh or trust in men,
but in God only, and charity toward all holy
men. So doth Theodoret expound the words,
" I know," saith he, " how great faith thou

hast reposed in our Lord, which hath saved
us, and how great charity thou hast, and how
much thou hast helped them that esteem
godliness." Ambrose writeth, " He saith he
rejoiceth and giveth thanks in his prayers,
because he was steadfast in faith, and comi-
nued in good works : for he that loveth Christ
ought to prove it in his servants," &.c. The
Apostle speaketh of the Saints living, and
not departed, therefore this place cannot
serve to colour your Popish faith and be-
lief m Saints that are departed out of this
life.

ANSWER TO THE ARGUMENT OF THE EPISTLE OF PAUL TO THE
HEBREWS.

Christ never made Peter his vicar general,
nor his successor in the headship, but hold-
eth it himself, and executeth it by his holy
spirit. But Peter's apostleship principally
over the circumcision, we find in the scripture,
and Paul's over the Gentiles, and the composi-
tion between Peter, Paul, and the rest of the
/. postles, touching that apostleship. GaL 2.
But that Peter was nevertheless head of the
Gentiles, the holy scriptures never teacheth.

Let the Christian reader note the malice
ofour adversaries, which charge us with cor-
ruption of the scripture without any ground.
Ijecause the titles and subscripts of the epis-
tles, be no part of the apostles writings, but
r.fided by such as copied out of the same.
'I'herefore if we did leave out the title of the
F-pistle of Paul to the Romans, or the Corin-
thians, or any other, which k is most certain
were written by the Apostle Paul, yet were
it no corruption of the scripture. But this
tide some of our translations have left out,
because it is not agreed among ancient wri-
ters who was the writer of this epistle, Paul,
or Barnabas, or Luke, or Clemens. Because
divers reasons are brought by some, to prove
that it was not written by Paul. And be-
cause some ancient Greek copies have not
Paul's name in their title, but only " The
Epistle to the Hebrews." And so doth Oe-
cumcnius entide it, and Hentenius a Papist
translate it. Where you say it was no less
dodbted, whether it were canonical scrip-

ture than who should be the writer of it, it
is false. For many were uncertain of the
writer, that doubted not of the authority.
For they that ascribe it to Barnabas or Luke,
the one an apostle, the other an Evangelist,
do not doubt whether it be to be admitted for
holy scripture. There were they indeed in
the Latin church, that doubted of it. Because
the Novatians and Montanists, abused a
place or two in it, as Tertullian doth in his
book depudicitia, yet nothing doubting, but
that it was written by Barnabas, as the title
then gave it, and that it was of sufficient au-
thority. Where you say, that by the church
only, we know the true scriptures from other
writings, it is false. For by the spiritof God,
which is the author of them, we know them
more certainly, than by the authority of the
church.

Seeing therefore the doctrine of the epistle
is consonant to the doctrine of the other ca-
nonical scriptures, there ouwht to have been
no doubt of it. Of like truth it is that you
say, we would have refused it, as well as we
do the author. For none of us doth refuse
Paul, though some judge that he was not
writer of this epistle. Neither are you able
I to bring any reason, why it is like we would
1 refuse the epistle, which not only maketh ma-
1 nifestly against the sacrifice of the mass, but
also against ni;uiy other points of your heresy,
and hath not so nuich as any show against any
' thing that wc teach.

HEBREWS.

321

ANSWER TO THE ANNOTATIONS ON THE EPISTLE OF PAIL TO
THE HEBREWS.

Chapter 1.

3. The sacrament is not so the character o(
Christ's substance, as Christ is ol'liis futlicr's
substance. Beside this, the distinction of the
persons of the Father and the Son is in-
vincibly proved by the opposition that is in
these relatives, the character and the sub-
stance of the Father. For this arj^unient lol-
loweth most certainly, the Son is tlie charac-
ter of his Father's stibstance, ergo, the Son
is not the Father, though of the same sub-
stance, nor the Father is the Son: so must
the opposition of necessity hold. The sacra-
ment is the figure, sign, and representation
of the body ol Christ, tv-n^o, it is not the 1 ody
of Christ, but sacrameritall)', sigiiificativ -!y,
or representatively. Pasrhasiiis dc corjwrc el
sang, cap A. Wherefore this is such impu-
dent sophistry to delude the ignorant, that
every young sophister in the universities,
which knoweth the opposition of relatives, is
able to discover it, as a very vain and un-
learned shift, to make the sism and the thing
signified, to be the same in the very respect
and point wherein they are opposite, which
is impossible. The word, visible, which you
foist in, to make an appearance of opposition,
will not serve your turn. For the sacrament
is not a figure or sim of the yisibleness of
Christ's body, but of his body indeed, which
is always of his own nature visible though it
be not ahvays seen.

6. We deny the body of Christ to be pre-
sent in the sacrament as you affirm it, that is,
really, corporally, substantially, &c. If it
were so present with the substance of the
elements, or under the accidents of elements:
yet, because Christ is not joined either to the
elements, or to the accidents of them in unity
of person, so that the elements and Christ, of
the accidents and Christ, do not make one
person, as the Godhead and manhood are one
person,^ which is Christ : we ought not to
adore Christ in any such visible form. No
more than we may adore God the Father, in
the sun, the moon, or any other creature, in
which he is verily present, as he is present in
all places. Or the Holy Ghost in every true
Christian in whom he is present, not only by
substance, as God is everv where, but also by
special grace. Because God the Father, and
God the Holy Ghost, is not united to any crea-
ture in unity of person, as God the Son is to
the humanity : and therefore is to be adored as
God rnanifested in the flesh. Where you
say, Ciirist was not incarnate purposely lo be
adored, it is false, for he was incarnate to be
seen and adored of the angels, and of all the
world in the flesh, 1 Tim. 3. 16. Though riot
only for that purpose. And if you make so
little account of this argument, of the institu-
tion or end of the sacrament, why do you not
adore likewise every man that hath received
it, for so long time as you determine that

Christ is present within him? Or why do
you not fall down before every such person,
as you do before the Pix, when it is carried
about with the sacrament in ii, for the same
reason that you adore or fall down bclore the
Pi.\: seeing in respect of Christ's presence,
as you suppose it to be, there is as great duty
in the one as in the other.

CllAFTEU 2.

9. If it were granted that Christ merited his
suffering, it would help you nothing for vour
meritorious works. And yet we woula not
for all the world, deny all meritorious works,
for we acknowledge the sacrifice of Christ to
have merited andf deserved lor us remission
of our sins, and eternal life. But all the glory
that Cliristhath, was from everlasting due to
his person, because he is the eternal Son of
God. .\nd it is not long since, you confessed
that "straight upon his descending from hea-
ven, it was the duty both of angels and all
other creatures to adore him," therefore he
merited not his glorification by his death
which was due to him so soon as he was in-
carnate by the right of his godhead. Neither
doth this text prove any thing to the con-
trary, if'it be rightly translated. For the apos-
tle saitli, that Christ was made less than the
angels, in respect of the passion of his death,
as Paul saith, he " made himself of no reputa-
tion," &.C. Fhil. 2. 7, not that that he was crown-
ed with glory for the merit of his death. And
therefore we translate not this sentence he-
retically, but according to the sense of the
apostle, and the judgment of the Catholic fa-
thers. Athanasius distinguished as we do.
Dt: incarnat. verbi Dei.

Chrysostom, Homil.4. "If he which should
have all subject unto him, died and suffered
innumerable things : Why art thou sad, when
thou sufferest ? For we see Jesus, even him
that was made a little less than the an-
gels, for the passion of death. And i hen again
he added, good and prosperous things, crown-
ed with glory." Ambrose saith, "He show-
eth that the cross of Christ is glory and ho-
nour, for which cross he was made less than
the angels." Theodoret saith, " He was not
less than the angels by nature of his divinity,
but by sutTering of his humanity." Augustin
upon this text, Cont. Maxim, lib. 3. cap. 18,
saith, "That which is written in the Epistle
to the Hebrews. But now we do not yet see
all things subject unto him : but we see Je-
sus, even him that was made a little less than
the angels for the passion of di-ath, ought to
teach us how we should understand that
which is written to the Corinthians, When all
things shall be subdued unto him, that it is
said according to his humanity, not according
to his deity. So therefore appearing in man
in whom the passion of death, he was made
a little less than the angels, he shall judge the

HEBREWS.

quick and the dead," Cap. 25. " The scrip- 1
ture hath opened why it is said, Thou hast |
made him a little less than the angels, where
it is read: we see Jesus, even hiin which is
made a little less than the angels for the suf-
fering of death. Therefore noi tor the nature
of man, but lor the suffering of death." Pri-
masius saith, " He was made less than the
angels by dying for us." Fulgent, ad Trasi-
mundum, lib. 3. cap. 20. Eusebius Emissenus
Dom. Ad Homil. 3. Cerealis, conl. MaXimin. cap.
8 Fauslmus contr. Arr. cap. 4. Gregor. BcBl.ic7is
idem. Seeing our translation therefore is ac-
cording to the interpretation and distinction
of these Catholic fathers, you see either what
learning, or what honesty is in these men, to
charge us with heretical translation, and
transposing of the words. And althoug_h we
should otherwise distinguish, that Ohrist
by the passion of death was crowned with
glory, yet Christ's meriting his glory, were
not proved thereby. For all the members of
Christ by death attained to the crown of
glory, yet not by the merit of their death.

Chapter 4.
4. Before this epistle was written, the pro-
phet Isaiah delivered the same doctrine of
the Sabbath that the apostle doth, Isa. 58. 13,
&c. a7id cap. 66. 23. The like application, in
any ancient writer, to the like end we do not
reprehend, when it hath the same warrant of
the scripture. But seeing the ancient holy
fathers, had neither the same privilege of the

Spirit, that they should never err in their ap-
ture to di-
y justly
prehend them by authority of tlie holy scrip-

plications, nor always the holy scripture to
rect them unto such ends, we may justly re

tures, when their applications are not agreea-
ble unto tin m.

16. Christ is a most merciful mediator, to
whom we ought to come with confidence, and
by him to God. Therefore we have no need
of the mediation of saints departed. This ar-
gument, you say, is insufficient. " Whereby
we may as well take away the helps and
prayers of the living, one for another." I an-
swer, the prayers of the saints living, have
both commandment and promise in the scrip-
tures, so hath not invocation of saints depart-
ed this life, and therefore they are not of this
kind. We have no need of the prayer of
saints living, for the merit or worthiness of
their persons, but because this mutual duty of
praying one for another is by God required,
and is acceptable to him, when it is done in
faith and obedience unto him, and of love and
charity one towards another. The like cause
is not of praying to saints in heaven, because
there is neither commandment to be obeved,
nor promise to be believed, nor any use of our
prayer for them. You sav, " you require not
the prayers of saints in Heaven, or of your
brethren on earth, for any mistrust of God's
mercy, but for your own unworthiness." And
we go with confidence to the throne of grace,
not trusting in our worthiness, or in the wor-
thiness of any other creature, but only in the
worthiness of Christ, in whom wc are assur-

ed to be heard, according to his promise,
whether we be few or many. But you are
assured that the prayer of a just man availeth
more with him, than of a grievous sinner.
And we are assured, that no man's prayer
availeth with him any thing at all, in respect
of the merit of any just man, but only in the
merit and mediation of Christ. Yet we know
the prayer of a just man availeth much by
God's merciful promise, but not by the w-or-
thiness of his prayer ; so we say of the inter-
cession of many togethdr, and otherwise the
scripture teacheth not. Therefore, seeing we
have no promise of help, by invocation ot
saints, we can have no confidence or hope in
such invocation. You say, ^" You come not
less to God, or with less confidence, but with
much more affiance in his grace, when ye are
accompanied with the prayers of angels and
saints," &c. It is manifest that you come less
to God, when you go so much to saints, than
you should do if you went only to God. The
affiance that you have, is not in the mere
grace, mercy, and merits of Christ, so great
as if you came to Christ only, trusting in his
grace, merits and mercy, and not a whit in the
merits or worthiness of angels and saints, or
any other creature, living or dead. Whether
the angels and saints do pray for you or no,
you know not by the word of God. But that
neither the one nor the other, can know your
hearts, or your petitions offered to ihem in
so many places at once, you might learn
by the scriptures, and even by natural rea-
son, seeing it is proper to the Divinity
only, to know the heart of man, and all
things or many things at one instant, 1 Reg.

Chapter 5.
1. You do blasphemously confound the of-
fice of a priest and a high priest, to establish
your Popish sacrificing priesthood. For it is
not all one matter to compare Christ with
every inferior priest of the law, and with the
high priest, who was never but one at once, to
signify the singular priesthood of our Saviour
Christ.

Where you say, there can no person, peo-
ple, or commonwealth, appertain to God with-
out the sovereign duties of priesthood, it is
true ; but for that purpose we have no need
of your Popish sacrificing priesthood. For
our high priest hath perfectly accomplished
whatsoever sacrifice was necessary for our
sins, and continueth to make intercession for
us forever. Having no office of an exter-
nal sacrificing priesthood under him, but a
ministry of preaching of his word, and admi-
nistration of his holy sacraments here on earth.
Where you say 'that in all matters pertain-
ing to God, the priest hath only charge and
authority, it is false. For although in preach-
ing and administration of the sacraments, &c.,
the chosen minister hath only charge and au-
thority to execute them, yet the prince hath
charge and authority to command them to be
executed according to the word of God.
Wherein as he is to be taught by the minis-

IlKHRFAVS.

ter, 80 he is bound not to be ignorant thereof",
though the mmisler neglect his duty in teach-
ing of him. For which, and tor not executing
his office according to ilie word of God, the
prince halh also charge and authority to pun-
ish the minister of the church.

Every true Christian is a sacrificing priest,
to offer up spiritual sacrifice acceniable to
God by Jesus Christ. 1 Fetcr 2. 5. But none
is our high priest to ofi'er up sacrifice propi-
tiatory tor our sins, or to make intercession
with God for us, as our mediator and advo-
cate, but only Jesus Christ, although there
be priests, elders and ministers chosen and
appointed for ministration of the word and
sacraments. For although it be the duty of
the minister, to conceive or pronounce i)ub-
jic prayers in the name of the church, yet he
is not as a priest or advocate to present
them before God, to be accejjtable by the
worthiness of his person or office, a.s the
high priest of the law was, as a figure of
Christ. Augustin, " If the Apostle had said
so, these things have 1 written unto you, that
you should not sin, but if any man sin you
have me for a mediator, and 1 by my i)rayer
obtain pardon for your sins, as in a certain
place Parmenian placed the bishop to be a
mediator between the people and God, what
good or faithful Christian could abide him?
who would behold him as an apostle of
Christ, and not as an Anlichrist." Contra
Farmen. lib. 2. cap. 8. You see this father
counteth it intolerable, and very Antichris-
tianism to place the bishop or any other mi-
nister of the church, as mediator between
God and the people, to deal in their suits and
causes with God as you mean, namely, as
sacrificing priests, to obtain pardon for the
worthiness of their office. Yet you are bold
to say, " That we show ourselves not only
ignorant of the scriptures, and of the state of
the New Testament, but also to induce a
plain atheism into the world, by denying such
a priesthood." But where be these scrip-
tures, that we might learn ihcm of you? you
are as mute as a stone for any scripture you
bring. Well, for lack of scriptures, let us
see what reason you have. You say for rea-
son, " That as long as men have to do with
God, there must needs be some deputed to
deal according to this declaration of the
apostle, in things pertaining to God, and those
must be priests, ' I answer, the apostle
speaketh only of the high priest's office,
which is consummated and perfected in
Christ, in whose person is accomplished,
whatsoever was figured by the high priest's
office of the law, but of inferior priests he
speaketh not. You ask them what we do
with our own ministers ? I answer, we make
them not mediators and sacrificing priests, as
Parmenian the heretic, and you do, but we
have them for such purposes as Christ hath
commanded, to minister the word, sacra-
ments, public prayers, discipline, &.c., whicli
is no part of the office of Christ's eternal
high priesthood, or chief sacrificer's dignity.
You ask further, " What we do with sacra-

I meniE, seeing Christ's death ifj as well suffi-
cient without them as vrdi'iv.t sacrifice ("
Verily, we use them a'j r.fd's appointed of
God, for confirmation of our hiitli in Christ's
death. But sacrifice, we htvc none appoint-
ed of God, " But iha sisccU'icc of praise and
thanksgiving, which be the only sacrifices,"
saith Justin, " that Christians have received
to ofler." Dialog, cim Tryphon.

You ask, " Why his death standeth not
as well with sacrifices, as with sacraments,
and with priesthood, as with other ecclesi-
astical function ?" Because Christ's sacrifice
cannot be the only propitiatory sacrifice, if
there be any other beside it. Sacramenis, na
seals and memorials to certify uo of the ef-
fect of his death, may well stand with his sa-
crifice, as other functions that derogate no-
thing from his priestly dignity. But tlie Po-
pish sacrificing priesthood, cannot stand with
the death of CTirist, because it usurpetli the
sacrificing nriesthood of Christ, in offering
his body, which none could do but he him-
self, and therefore he is a high priest for-
ever, and hath no successors in that office.
" But sacrifice propitiatory," you say, "is the .
most principal act of religion that man ovveih
to God, and therefore must be daily ottered."
We answer, Christ hath most perfectly ac-
complished that sacrifice himself, by his ob-
lation of himself once for all, as the apostle
doth often affirm in plain terms, thi,:efore
that sacrifice propitiatory, neither necdeth,
neither can be offered daily, or any more be
repeated, the fruit whereof is eternal. And
therefore the devil by setting up a nesv priest-
hood and sacrifice, seeketh notliino- else, but
to deprive men of the fruit and benefit of
the singular sacrifice and priesthood of Christ.
To whom it is not to be feared that w-e can
attribute too much, seeing he is the Son of
God, to whom with God his Father and his
Holy Spirit, all that are saved ascribe their
salvation, with all blessing, glory, wisdom,
thanksgiving, honour, power and might, for
ever and ever. Apocah/pse 7. And where
you say, " this definition of priesthood was
true in the Patriarchs, Melchisedec and
Aaron's priesthood, ns it is now in Christ,
saving thut Christ only was free from sin," I
say it is horrible blasphemy. For it was but
figurative and a shadow of a priesthood in
all the rest, and in Christ only it was true,
as the apostle proveth manifestly, Capituln
10. 1. i^'c, beside many other peculiar e.xcel-
lencies that the apostle describeth to be true
in Christ, which were figured in the priest-
liood of Melchisedech, and excelled also by
Christ, Capitulo, 7. 14, to the end of the
chapter.

Therefore Theodoret saiih well upon this
text. " These things the holy apostle hath
said, not meaning to show unto u.s the rule
of a high priesthood, but preparing a way
to speak of the hich pricstlRK)d of our Lord. '
Ambrose saiih, "The apostle placeth here
certain things common to Christ with the
priest, but certain things higher. Among
which he niaketh more peculiarexcellencies of

324

HEBREWS.

Christ than that one which 3'OU do. The
same not onlv in sense but also in words,
hath Chrysosiom, Horn. 13: the like liatli
Primasius. Bat what need the testimony ot
men where the scripture is so plain ?

4. Luther, Calvin, Beza, and such like, had
both tne inward calling by God, and the out-
ward calling by the church to their ministry.
But if you e.\amine the pope and all his priests
which claim a priesthood equal to Christ in
all things, saving that they oiler for their own
sins, a great and foul matter of .^Jitichristian
usurpation will appear. For where have they
any testimony ot the scripture, either for their
Papacy, or for their priesthood ?

5. The pope and his priests do glorify them-
selves, iur their priesthood is not of God's
appointment, but of their own usurpation. For
where hath God commanded them to sacrifice
the body and blood of Christ for the sins of
the liv;ing and of the dead?

6. Note the intolerable pride of these po-
pish interpreters, that challenge to themselves
all learning and knowledge in Divinity, and
condemn all other men of ignorance, and
mere ignorance in the grounds of Divinity.
So playeth Bristow with the bishop of Sarum,
whom in the place by them quoted, I reproved
in these words. The like impudent cavil he
bringeth against Jewel, whom no man 1
think_ without laughter can read, to be charged
with ignorance by blundering Bristow, for af-
firming Christ to be a priest according to his
deity, whom the apostle expressly saith by
his eternal Spirit to have offered himself. Heb.
9. 14. But that you may the better understand
this controversy between us, we deny not that
Christ was a priest according to his humanity,
but we affirm, that whole Christ is t Priest,
as he is both God and man. For in the office
of priesthood, two things must be considered,
a ministry and an authority. In respect of
the ministerial part, our Saviour Christ per-
formed that ofTicp, as man, but in respect of
authority of entering into the holiest place,
and reconciling us to God, and presenting us
unto God, which was the principal part of his
priesthood, he did perform it, as the Son of
God, as the Lord and maker of the house,
and not as a servant, but as God which hath
created ajl things, Heh. 3. v. 1, 2, 3, 4, 5, 6.
Against this sound doctrine, let us examine
what the Heretics allege. They charge it
most odiously with Arianism, but without all
spark of reason, seeing we distinguish plainly
the authority of God the Son, which is eqtia'l
with his Father, from the ministry of the man
Jesus Christ, inferior to his Father as touch- ]
ing his manhood. They charge us that we j
stick not to say, Christ was a'priest, or did \
ofler sacrifice according to his godhead. But '.
we say he was a priest, and did offer sacri-
fice, both according to his godhead and ac-
cording to his manhood. And the same saith
the apostle in effect, when he saith : The
blood of Christ, which bv his eternal Spirit, i
oflfered himself irreproveable to God, shall i
purge your conscience, dtc. Hcb.9. 14. For j
not the blood of boasts, nor of any man, though '

he had been innocent, but the blood of that
man which was God, was the price of our re-
demption, in which re.-pect the apostle, Acts
20. 28, saith, that God purchased his church
unto himself by his own blood. For by the
eternal Spirit is understood that infinite power
of the Divinity united to the humanity, by
which the sacrificeoi Christ was consecrated,
that by the same lively or qtiickening virtue
by which he created us, he might also restore
us. Whereunto our Saviour Christ had re-
gard, when he said, John 6, " It is the Spirit
that giveth fife, the flesh profiteth nothing.
But this," say the Papists, "is to make Christ
God the Father's Priest, and not his Son."
Nay rather this is to acknowledge Christ to
be both his Father's Son and his Priest, even
as the apostle saith: "The Law appointeth
priests, men that have iiifirmity, but the word
of the oath, which is after the Law, the Son
forever perfecteth," Heb. 7. 28, where, by the
opposition of men haying infirmity, with the
Son perfected forever, it is most clear, that
the word of the oath maketh Christ, as he is
the Son of God, a p;iest after the order of
Melchisedec Where I cannot omit the
shameful corruption of this text in your po-
pish translation, which to hide this opposition
between men, and God the Son of God, hath
altogether left out this word men, although it
be in the Latin expressed manifestly : Lex
enim homines consiituit) &.C. which they trans-
late thus: "The Law appointeth priests, them
that have infirmity." Our accusers add fur*
ther, that our assertion is to make Christ to do
sacrifice and homage to God his Father, as
his Lord, and not as his equal in dignity and
nature. I answer, no more than when Paul
saith, that Christ " when he was in the form
of God, and thought it no robbery to be equal
with God, made himself of no reputation, took
upon him the shape of a servant, and became
obedient to the death, even to the death of the
cross." For I have sufnciently before dis-
tinguished, that all parts of his priesthood that
required obedience, service, homage, minis-
try, subjection, he performed as man : but the
authority of reconciling men to God, he
wrought as God and man, even as the apostle
writeth : "(iod was in Christ, reconciling the
world unto himself." 2 Cor. 5. 19. Therefore,
that he might be a priest, able and worthy to
make atonement with God, he was God :
That his reconciliation and satisfaction might
extend to men, he was man ; and so being God
and man, he is a perfect Mediator between
God and man, and a Hiffh Priest forever after
the order of Melchisedec. All this notwith-
standing they oppose against us the authority
of the lathers, who doubtless had no other
meaning than we to keep this distinction.
Augustin, Ps. 109, is produced to say : " that
as he was man, he was priest, as God he was
not priest." But Augustin's words are other-
wi' i "The Lord hath sworn, &c. for to this
end thou wast born out of tl;e womb before
the day star, that thou mightst be a priest
forever after the order of Melchisedec. For
according to that he is born of God the Fa-

HEBREWy.

325

ther, God with God coetcrnal with him that
begetteth, he is not a priest, but a priest i'or
his flesh assumptcd, tor the sacrihce wliich
being talicn of us, he might oiler lor us." In
these words Ausustin's meaning is plain
enough, that Cl.rist according to his di-
vine and eternal ;cencration could not have
been a priest for u.-:, excojit he had taken our
flesh, and been born a man, which we do al-
ways confess. But that our redemption by
his sacrifice was the mere work of his man-
hood only, he saith not, but the contrary if he
be marked. For he saith that the Son of God
was a priest for the flesh, which he took of
us, that he might offer for us that sacrifice
which he took of us. Here it is plain, that
Christ as God oftereth sacrifice, but he of-
fereth as a priest, for to offer sacrifice per-
taineth to a priest, therefore Christ as God is
a priest, vet not as God only, but as God and
man. Whereupon Augustin saith, "O Lord
which hast sworn and said, thou art a priest
forever, after the order of Melchisedec. The
same priest forever is the Lord on thy right
hand, the very same, I say, priest forever, of
vyhom thou Hast sworn, i.<; the Lord on thy
right hand, because thou hast said to the same,
my Ivord, sit thou on my right hand until I
make thine enemies thy footstool." Here he
affirmcth that the eternal God, David's Lord
as he is God, and David's son as he is man, is
that eternal priest. And to what end, but to
perforin those parts of a priest which were
proper to God ? that is, to reconcile us to God,
to have authority of himself and of his own
nature and worthmess, to come before God,
and to remain in the favour of God always,
which no creature hath but through his wor-
thiness and gracious gift. The next authori-
ty brought against ub,Ts Theodoret, in Ps. 109,
who is cited thus, "As man he did offer sa-
crifice, but as God he did receive sacrifices."
Verily we say as much and more also, that
he offered sacrifices as God also, reconciling
the world to himself But in truth the words
of Theodoret are otherwise, and to another
end. "Christ," he saith, "is now a priest,!
which is sprung of Judca, according to the
flesh, not ofl'ering anv thing himself, but is the '
head nf them that offer, seeing he calleth the '
church his body, and therefore he exerciseth |
the priesthood as a man. and he receiveth [
those offerings that are oflered, as God. And '
the church truly doth offer the tokens of hist
body and blood, sanctifying every leaven by ihe |
first fruits." In these words Theod"ret;
speaketh not of the sacrifice that Christ ofl'er- ,
ed himself, but of the spiritual sacrifice of
thanksaiving which the church ofTereth to
him, in celebrating the memory of his death.
Not of the priesthood which Christ did exer-
cise in earth, but of the priesthood which he
doth exercise in heaven, not now offering any
thing, but as God receiving oblations. And
where he saith that now he exerciseth the

Eriesthood as man, he denieth not but that
e doth exercise it as mediator, God and [
man, which is more plain in his exposition of
his epistle to the Hebrews, cap. 8, where he I

inquireth how Christ doth both sit at the right
hand of majesty, and yet is a minister of the
holy things. " For what priestly office doth
he exerciHC," saith he, " which haih once of-
fered up himself, and doth no more ofl'er any
sacrifice ? And how can it be that the same
person should both sit and exercise the priest-
ly office ? except perhaps a man will say, that
the salvation which he prcparcth as Lord, is
a pnes'ly office." Neiiher hath he any other
meaning dkilogo prima where his purpose is to
prove that Christ had a body. " ll iherelore
i_t be proper for priesis to ofl'er gifts, and
Christ concerning his humanity is called a
priest, and he offered none other sacrifice but
his own body, therefore our Lord Christ had a
body." He saith not here, that Christ is a
priest according to his humanity only ; where-
as the excellency of his person, being both
God and man, caused his priesthood and sa-
crifice to be acceptable and available for the
redemption of man. He saiih also upon the
seventh chapter, " it is the part of a man to
exercise priesthood^ and of God to receive
those things that are offered. But yet the
only begotten Son of God being made man,
was made our priest also after the order of
Melchisedec, not wiih any increase of digni-
ty, but concealing his divine dignity, and
taking upon him a base estate lor our salva-
tion " You see in these words he acknow-
ledgeth him to be a priest, a« he is both (Jod
aiid man. Primasius saith, " It is the office
of the high priest to stand between God and
the people, to entreat God for the sins of the
people, this did Christ, by that he is man and
God also, offering up himself for our sins, al-
ways living to make intercession unto God
for us," Fulg. de fde ad Peter, cap. 2. Gregor.
Best. But to make the inatter clear, beside
that which the apostle writeth, cap. 3 and 9,
these arguments may plainly be drawn out of
the seventh chapter, where he speaketh ex-
pressly of his priesthood after the order of
Melchisedec. Christ as he is without father
and mother, is a priest after the order of Mel-
chisedec. Christ as he is God and man is with-
out father and mother, therefore Christ as he is
God and man is a priest after die order of Mel-
chisedec. Christ according to his divinity hath
no beginning of his days, nor end o( his life,
according to his whole person; therefore
Christ according to his divinity, and accord-
ing to his whole person, is a priest after the
order of Melchisedec. Except you under-
stand Christ to have been a priest according
to his divinity, he was tithed in the loins of
Abraham as well as Levi, but according to
his divinity he was not in the loins of Abra-
ham, and therefore paid no tithes in Abraham
as God, though as inan he was subject to the
law ; but received tithes of Abraham in his
priest and figure Melchisedec. For the priest
receiveth tithes in the name of God, as he
blesseth in the name of Goil. Therefore if
Christ give priestly blessing in his ow^n name,
he giveth it as he is God, and not as man only.
To say that Christ was a priest in respect of
his manhood only, savoureth rankly of Nesto-

326

HEBREWS.

rianism, whereas our assertion that Christ is
a High Priest, both according to his deity,
in which he is equal with his Father, and
also according to his humanity, in which
the Father is greater than he, is as far trom
Arianism as Papists are from honesty and
sincerity, to charge us with such open blas-
phemy, which we detest more than they.

7. Christ oflered but that one sacrihce pro-
pitiatory on the cross, and that but once, nei- 1
ther doth he make any other sacrifice in any
external creatures. Neither hath he .any sa-
crificing priests to be mediators between God
and the people, as Parmenian the heretic
placed the bishop between God and the peo-
ple. Therefore the prayers of the ministers
of the church, which he conceiveth or pro-
nounceth in the name of the congregation are
not more effectual in themselves for any such
office of mediation or legation, but they are
acceptable because they are according to
God's ordinance, the prayers of the whole
church uttered by a minister thereunto ap-
pointed. For the prayer of one private man,
praying with hearty affection and true faith,
is more ageeable to the will of God, than the
prayer of a thousand priests void of faith and
good affection, yea and shall have better effect
than the faithful prayer of the minister, con-
ceived for a careless and faithless people.
Therefore Christ's prayers and other actions
of his priesthood were of another and a more
excellent kind, than the prayers of the best
priest that ever was. His office of preaching
and ministering of sacraments, he hath by his
word committed to the ministers of his church,
to exercise in his name, therefore they be as
effectual being done by his servants, as by
himself But his High Priest's office he re-
taineth to himself, and hath not committed it
to another. Therefore none may presume to
offer sacrifice as he did, nor to pray, watch,
fast, or do any thing meritorious for other as
he did.

7. The Greek word signifieth both fear, re-
verence and piety. Therefore that transla-
tion is not corrupt, which giveth that interpre-
tation which the word will bear. "But it is
contrary,'' say you, " to the version and sense
of all antiquity." That is not so, lor Beza
allegeth a most ancient Latin version, which
he calteth Clare montanus codex, where it is
translated a melu, from fear. Primasius al-
legeth the sentence of Gassiodorus, that the
word is taken sometime for love, and some-
times with fear, Greg. Nazia7i. al.so orat. 2. de
filio, reckoning cvXafi^s, that is, fear, among the
infirmities of Christ's manhood, declareth
that he followed this sense ; seeing this word
signifieth fear, is nowhere in the si;ripture
applied to Christ but in this text. Theodoret
also manifestly followeth this sense, writing
upon this text, and saith, "who, except he
were out of his wits, would say that these
things are spoken of his divine nature ? For
if blessed Paul feared not death, but desired
to be dissolvf>d arid to be with Christ, and said
to them which foreshowed unto him those
things which should befall unto him at Jerusa-

lem, and assayed to keep him back, why weep
you and afflict my heart ? I am ready not
only to be bound, but also to die for the name
of our Lord Jesus Christ; how did God the
word, the Creator of the world, which cannot
be turned or chantred, and is free from all af-
fection, fear deatli?" He interpreteih the
prayt-r here spoken of, to be that " which he
made in his passion, saying. Father, if it be
possible, let this cup pass from me." The
Syrian translation is also from fear. Idacius
Clavus propter timorem, libi 3. Cont. Varimadum.
By all which it is manifest, how untruly you
say, that our interpretation is contrary to the
version and sense of all antiquity, as also to
the ordinary use of the Greek word, which
not only of profane writers, but also in the holy
scripture, is taken for fear. Acts 23. 10, and
even in this epistle, Heb. 11. 7, witness your
own Latin text, which for i.v'KaPrfiai translateth
timens and metuens, fearing. Neither doth
Beza say otherwise, but bringeth many eX'
amples to the contrary. Likewise, where
you say it is contrary to the property of the
Greek phrase, you show your great skill in
the Greek tongue. For our interpretation is
most agreeable to the Greek phrase, becatise
the preposition otto doth more commonly sig-
nify out or from, than for, as you translate it,
though Illyricus help you with some exam-
ples, where it signifieth rather, prce than ;)ro.
That Beza confesseth Calvin to have been the
first that found out this interpretation, he
meaneth in these days, for he allegeth that
Nazianzen and other of the ancient fathers did
follow this interpretation before Calvin. Al-
thouHi Chrysostom did not, yet Nazianzen
and Theodoret did, which were as perfect
Grecians as Chrysostom, and yet Chrysostom
doth not altogether abhor from it, though he
prefer the other- "Let the heretics be asham-
ed," saith he, " the Son of God was heard
airo d;? tv'Kafiaa';, from fear, and what could a
man say more of the prophets ? And what
order is it, that he saith he was heard from
fear? and aUhough he were the Son, he
learned of those things which he suffered,
obedience, who would say these things of
God." Here it appeareth plainly, that he
understood the word tuXajStia, for fear, and not
for reverence, because it could not be said of
the prophets, that they were heard for their
reverence, but from their fear. Wherefore,
seeing this commentary was not written by
Chrysostom himself, but gathered out of his
homilies and writings after his death, it may
bo the other interpretation was added by some
other thatliked better thereof than of Chry-
sostom's first sense. Wherefore, to omit all
your ungodly railing meet for such heretics
and traitors as Rheims sendeth into England,
as our translation is agreeable to the original
text, and to the ancient versions and sense of
some of the ancient fathers, so is our exposi-
tion honourable and glorious to God the
Father, and Christ his Son, and to the Holy
Ghost, by whom this epistle was enditcd, and
agreeable to the analoory of faith, confirming
an article of our faith, that Christ descended

lIKIiREVVS.

'M7

into hell, and suffered not only bodily pains
but also great sorrow and anguish of soul,
whicii was necessary for our redumption, ac-
cording to the manliest scripturi's : r.nd obey-
ed, as the death of his body was a necessary
part of his obedience and sacrifice. There-
fore you do as ignoranily as maliciously se-
parate the sacrifice of his death from all other
his passions, as though his sacrifice was no
more but the separation of his body from his
soul, and that all that he suftercd beside in
body and mind, was supcrlluous, seeing his
death only should be enough for our redemp-
tion. Wo be to them therefore, that arc led
by such blind guides, tliat either see not so
manifest light of truth, or else do so obstinate-
ly strive against it to their utter condemnation.
Where you exhort men to read Calvin and
Beza, in their commentaries and annotations
upon this place. I wish that all men would or
could follow your counsel, and they should
see that they are far from such blasphemies as
you ascribe unto them.

9. We confess that Christ's passion pro-
fiteth none but such as obey him, and use such
means to apply the benelU thereof to them-
selves, as he hath appointed by his v.ord, with-
out which, the Holy Ghost hath appointed
nothing in the church of Clirist. Though in
the church of Antichrist, that which cannot
have a show or colour by wresting of the
word of God, is blasphemously ascribed to
the appointment of the Holy Ghost. But how
are we confuted, that say, faith is the only
thing required to apply Christ's benefits unto
us ? You answer : " For we do not obey him
only by believing, but by doing whatsoever
he commandeth:" erg-o, it is not the proper
ofliee of faith to apply the benefits of Christ's
death unto us. How hangeth this together?
For the apostle saith not, that obedience is
the only mean whereby we apply Christ's
benefits unto us, but that Christ is a cause of
salvation to all that obey him, so that obedi-
ence is a fruit of salvation, not a cause there-
of. Although if you would understand the
obedience of faith and truth, whereof the
scripture speaketh, and from whence floweth
all other obedience to God's commandments,
we would not contend with you, but that obe-
dience is the only mean on our part, to apply
the benefits of Christ unto us, but on God's
behalf, the Holy Ghost is the only mean.
Theodoret saith : " By this means he c.xhort-
eth them to whom he writeth to continue in
faiih, and to trust in the mercy and clemency
of the high priest." Ambrose also under-
standeth this obedience to be faith, saying:
" He showeth what great gain his passion is,
which sufficeih unto all believers for eternal
salvation." The very same words hath Pri-
masius. You cannot prove by this place that
God chooseth men to salvation, with respect
of the rnerit of their works, obedience, free
will or faith itself, but with condition that he
will give them grace to obey him, and will to
believe in him, and to do that he appointeth.
Not leaving it to the freedom of man's will,
'• which availeth to nothing but to sin," as Au-

gustin saith, ad Boutfacc, lib. 3. cap. 8. Prosper
nieaneth, that the cuj) of inunortality is drunk
by lauii only. For he said before, iliat " they
which depart out ol the woild without faitn
and the sacraii:ent of regeneration, are tar

. from their redeinpii<jn." Signifying that faith
which is confirmed by the sacrament of bap-
tism in all that be of years, is the only mean
to drink this cup of inunortality. But to in-
fants, the Spirit of God which is also testified
to be given by baptism, is sufTicieiit lo make

1 them Mrtakers of it.

11. Those things that were hard to be un-
derstood of them eoncerninn; the priesthood
of Melchiseiiec, after he hath stirred ihom up
to attention in the sixth chapter, are all ex-
pressed in the seventh chapter. And therefore
here is no place to foist in the sacrifice of
your popish mass, as one of the things inex-
plicable. For by as good reason, the Valen-
tinians, Carpocratians, Manichees, and such
other Heretics might say, no doubt all their
mysteries of wickedness were principal and
pertinent matters to the priesthood of Melchi-
sedec, which were inexplicable. But if the
Hebrews were unmeet, in respect of their in-
firmity, to hear of the mysteries of the mass,
were all other churches in the same case,
tl.at no mention of that sacrifice is made in
all the scriptures ? Of the blessed sacrament
of Christ's Supper, the apostles and fathers
of the most ancient church, have treated as
sufllciently and largely as of any other matter,
for the instruction of the church. Therefore
you do nothing but seek a corner to hide the
imiiicty and blasphemy of your mass which
liath no ground ui the holy scriptures, nor
testimony of the ancient fathers. For we
ground not only upon the silence of the apos-
tle in this place, but of the silence of the Holy
Ghost in all the scriptures, and not only of
the silence of the apostle, but upon those
speeches which the Holy Ghost hath uttered
in this epistle and elsewhere, which utterly
overthroweth your blasphemous sacrifice of
the mass.

Chapter 6.

1. The primitive church had nothing in
aheir catechism and instruction, that was
taught by word of mouth, but that which was
contained in the holy scriptures, as all the ar-
ticles of the creed, the doctrine of repentance
before baptism, the mnnner and use of bap-
tism, confirin;ition by imposition of hands, and
such like. Which doctrine must first be
preached and taught ordinarily, yet some have
been driven to pick their faith out of the scrip-
tures, without such ordinary instruction, and
ni^de no mad rule at all. Neither doth Au-
gusiin in the place cited, say any thing to the
contrary.

4. The wicked pervert all the scriptures to
their own dainnation, though they be never so
plain, much more it there be any difficulty in
thcin. But hereof we may not gather, that all
the holy scriptures be hard and dangerous to
be read of the unlearned. Chrysostom ex-
horting the unlearned to read the scriptures,

HEBREWS.

saith. " All thing's are clear and plain by the
holy scriptures, whatsooverare necessary are
manliest." 2 Tlies. Horn. 3, he saith, "Our
merciful Lord knowing the infirmity of our
will, and apiness toiall, haih left us great me-
dicines in the reading ol the holy scriptures."
Gen. horn. 12, "The holy scripture when it
wil! teach us suchathini?, expoundeih itself,
and purtereth us not to be deceived." Gen. horn.
13, " The holy scriptures hath no need of
man's wisdom, that it may be understood, but
of revelation of the spirit, that the true sense
being taken from ihence, great gain may grow
unio us thereof." Therefore the Novatians,
it they had been willing to understand the
truth, might both by the very words of the text,
and by conference with other places have
seen inat not every particular falling into sin
after baptism, did exclude from mercy and re-
pentance, but only tailing away clean from
Christ, which is sin against the Holy Ghost.
There be many places indeed, that so stand
against the sacrifice of the mass, as it can-
not stand with the only sacrifice of Christ
which you can never avoid by testimony of
ecriplurc, but by impudent begging of the
whole matter in question : that you are the
church, and this is your detertnination. But
Calvin's heresy, you say, is worse than the
Novaiians. For he holdeth, that it is impos-
sible for him that is an apostate or a heretic,
to be received to repentance or God's mercy.
Verily, if he be such an apostate and heretic,
as the Apostle here describeth, that falleth
wholly away from Christ, not of ignorance
nor infirmity, but of wilful malice, and in de-
spite of God and his truth, he holdeth, as the
Apostle doth, that it is impossible for him to
be renewed by repentance, and so to be par-
taker of God's mercy, because God hath
manifestly pronounced the contrary. Neither
is the exposition of any man to be received,
that goeih directly against the words of the
text, and the manifold testimonies of the scrip-
ture, that the sin against the Holy Ghost is
irremissible. For it is in vain to oiler hope to
them, which cannot hope, because God hath
denied it unto them. And the ancient fathers,
by denying that baptism can be repeated, do
mean also, that such cannot be saved, as can-
not be saved without a second baptism, al-
though repentance be open to all, that have
not so fallen clean away, arid humbly desire
pardon of their sins. Cyprian, Epist. 52, by
many arguments proveth against the Nova-
tians, that such offenders as humbly desire
to be received of the church, are lo be admit-
ted by rejientance. " But apostates," saith he,
"and revolters, or adversaries, and enemies
that waste the church ofChrist, although they
be slain without for his name, yet according
to the Apostle, they cannot be admitted to the
peace of the church, seeing they have kept
nrither the unity of the Spirit, nor of the
Church." The same thing in eflbct saith
AmbroHc, " that it is not a hard matter, but
on iiiiposBihle thing, he hath put them out of
hope, that they cannot be baptized the second
time," and so in process of the matter allow-

eth sinners to repentance, but denieth such afl
fall away to be renewed by repentance, as in
baptism. Augustin, cont. Par. lib. 2. cap. 13.
speaking of apostates or revolters that return
by repentance, meaneth such as have revolted
of ignorance and infirmity, not such of whom
the Apostle speaketh, that wilfully ai d mali-
ciously renounce Christ. Ep. 50, he showeth
the judgment of the sin against the Holy
Ghost, which can never be forgiven. " That
is hardness of heart to the end of a man's lite,
whereby a man refuseth to receive forgive-
ness of his sins, in the unity of the body of
Christ, to which the Holy Ghost doth give
life." And such hardness of heart is in them,
of whom the Apostle speaketh. For if any
be truly penitent, and with faith and humility
desire pardon, he hath not sinned against the
Holy Ghost. Damascen also denjing that
baptism can be repeated unto renovation, un-
derstandeth that they that are utterly fallen
from the grace of God testified in baptism,
can never be saved. But so hath no man
fallen, that is truly penitent for his fall, and
humblv desireth ioraiveness of his sins, for
such snail undoubtedly obtain pardon, accord-
ing to the promises of God. Whereas they
that are fallen clean away, either repent not at
all, or else repent as Judas, without faiih, or
detestation of their sin, but only are sorrowful
for the punishment, which they have deserved
for their sin. Your popish penance that re-
quireth satisfaction, and which you offer even
to them that sin against the Holy Ghost, is far
from the Apostle's meanino;. Chop. 10.

9. Paul meant not, that tlie elect among the
Hebrews either had or could fall away final-
ly from Christ, but he declared before, that
some might so fall from Christ, as it was im-
possible for them to be renewed by repentance.
ver. 4.

10. These words make it so clear that good
works be meritorious, that all the logicians in
Rheims, Paris, Lovane, and Rome, are not able
to conclude this proposition in a lawful syllo-
gism out of this text. God should be unjust if he
kept not his promise, which is to reward good
works of his mere mercy, not of the merit of
the works. But that he should be unjust if
he rendered not heaven for the merit of good
works, neither the Apostle saith, norHieroni
in the place by you cited.

Chaptek 7.

2. When the fathers, or any other, have the
same assurance of God's Spirit that the apos-
tle had, they may be as bold as he was.
Otherwise, to leave the plain truth, and to
follow uncertam allegory, cannot be without
reprehension, whosoever useth it.

4. The payment of tithes, as it was a cere-
monial duty, is abrogated with other ceremo-
nies, by the death of Christ. But as it is a
necessary rnaintenance and livelihood of them
that serve in the church, it may be retained,
or any other stipend appointed, that may be
sufficient for their maintenance, be it more or
less than the tenth part. But that there is any
sacrificing priesthood, to whom it is due in the

New Testament, the old payment of tiilu's
doth not prove. Neither did Christ himself
our High Priest ever make claim unto ihem :
nor his apostles the ministers ot the churcli,
but only to a sufficient living by the gospel, to
be allowed of their temporal goods, to whom
they ministered spiritual eoods, 1 Cor. 'J. 14.
Gul. 6. 6.

'5'. If all kinds of blessing were the proper act
of the priesthood, neither the patriarchs nor pa-
rents should lawfully bless i.hcir children. But
blessing with authority, is not proper to priest-
hood : yet to whomsoever God hath given
authority to bless in his name it is doubtless
a great iirerou;ative. But the magical bless-
ing of popish bishops, with shakinu; their fin-
gers across, is a vain thing, not only because
the persons have no authority to bless in the
name of God, being the ministers of Anti-
christ, and not of Christ: but also, because it
is without invocation of the name of God, bv
a superstitious ceremony, whereunto God hath
given no power of consecration or blessing.

8. Christ is a priest after the order of Mel-
chisedec, according to his Godhead, and not
according to his manhood only.

II. You are not able to prove, that the He-
brews, \yho were Christians, thought their
law of priesthood and sacrifice to be sufficient
in themselves, without all relation to Christ's
passion, or any other redemption or remission
than that which the Levitical office did pro-
cure : for if they had so taught, they could not
have been any ways accounted for Christians.
But their error was, that although there were
redemption and remission by the death of
Christ, yet their law, ceremonies, and Leviti-
cal offices might still continue. Therclorc
the apostle proving that Christ is that only
true Prophet, King and High Priest, unto
whom all the fathers looked by faith, and by
whom it behooveth the whole church to be
taught, governed and sanctified, as it was by
him saved and redeemed : both thereupon in-
fer, that all those figures and shadows ought
to cease, and that the high priesthood resteth
only in the person of Christ. So that there is
no need of any other propitiatory sacrifice,
seeing Christ by his one sacrifice once offer-
ed, foimd eternal redemption, not of any other
High Priest, to be our mediator, seeing Christ
continueth forever a Priest after the order of
Melchisedec. Therefore the scope of the
apostle, utterly overthrowcth the popish
priesthood and sacrifice. And where you say,
"the apostle's scope, being to avouch the pre-
eminence, dignity, necessity, and external
fruit and effect of Christ's passion, he had
not all to treat of the other, which is a sacri-
fice depending upon his passion." You speak
without all reason : for if your pretended sac-
rifice depend upon his passion, and it was his
scope to avouch the eternal fruit and effect
of his passion, how could the apostle omit
your said sacrifice ? but your sacrifice of the
mass is no fruit or effect of Christ's passion.
Howbeit, the apostle doth not only omit to
speak of it, but doth speak much against it,
proving by many reasons, that Christ offered

I himself but once, and that with blood, and at
his death, and by that one oblation niudo per-
I feet foreverall lliat are sanctified : whereupon
It lolloweth, that there is no such sacrifice as
[ you pretend. Your other reason why he
omittutli to speak of it, " because he writeth
to the Hebrews, that were to be instructed
and reformed, first touching the sacrifice of
the cross, before they could fruitfully bear
any thing of the sacrifice ol the mass," is vain
also-, except you will conless, that there
was no mass said among them since they
were coiivertcd. for if they had the sa-
crifice of the mass among them, it was as
necessary lor them to know the ground of
it out of the law and the prophctt, as ot the sa-
crifice of Christ's passion : whicii if order re-
quired to be first handled, yet reason would
nut that the mass should have been altogether
omitted ; yea the other being so handled, as
theycouldnot see what need they had of mass,
but rather should be brought into detestation
of it, if ever before they had used it. Of like
absurdity it is that you say, "the learned and
faithful may easily perceive in covert and by
most evident sequel of disputation, whereupon
the sacrifice of the mass is grounded." For
that which maybe easily perceived, and by
most evident sequel, may be understood of the
unlearned, and cannot be said to be perceived
in covert. But unto this labyrinth or maze of
words you are driven, while you seek to stop
the light of so clear disputation as the Apos-
tle maintaineth against your blasphemous sa-
crifice of the mass. Hierom aaith, that "all
that foUoweth in the praise of Melchisedec
is referred unto the type of Christ, the profit
whereof are the sacraments of the church:"
which nothing toucheth the sacrifice of the
mass, but all the mysteries of Christian re-
li^'ion. Hierom speaketh of no sacrifice that
Melchisedec offered in bread and wine : but
saith according to the truth of the Hebrew
text, " he brought forth bread arid wine, for
the refreshing of Abraham and his soldiers."
And rehearsing the opinions of Hypolitue,
Ireneus, Euscbius, and others, he saith, that
with bread and wine, being a simple and pure
sacrifice he dedicated the sacrament ofChrist.
By which sacrifice, as it shall appear after-
ward, they understood not the sai:rifice of the
mass, but the sacrifice of praise and thanks-
giving, that the whole church offereth to God
for the redemption of the world, at and in the
celebration of the Lord's Supper.

12. All external priesthood that was before
Christ ordained by God, was a figure of the
eternal priesthood of Christ, and of the spi-
ritual priesthood of all his members. There-
fore the translation of the priesthood, whereof
the Apostle speaketh, is from Aaron's order
to Christ, where it resteth : and from whom it
is not translated, or removed unto any other,
i by succession or any other ways. And the
j New Testament is e.«tablislied in the sacrifice
I and priesthood of Chri.<;t to be eternal, as he is
I an eternal priest, and ibe iruit of his own sa-
crifice is everlasting. Then let us see where-
I in the protestants are shamefully deceived.

HEBREWS.

which will have none other external sacrifi-
cing priesthood but of Christ, or of Christ's
death to have abolished all other priesthood
offering bodilv sacrifice. You give us a
strange kind o't demonstration, such as Aris-
totk' never tauaiit : "If Christ have abolished
' priesthood, he hath abolished the Nevy Tes-

tament :" what consequence is there in this
demonstration ? certain it is by this text, that
Christ hath translated all external priesthood
of the law, unto his own person, whereby he
hath established the New Testament to be
eternal, as his priesthood is eternal, and
abolished all other external priesthood, which
cannot stand with his singular and eternal
priesthood. Peeing therefore he hath abo-
lished all external sacrificing priesthood that
was before him, and hath instituted none other
to succeed in the place thereof, bnt his own
singular priesthood, how doth it iollow that
he hath abolished the New Testament, which
could not have been established, if that old
priesthood had not been abolished ? but here
you seem, lor lack of an institution of your
popish priestliood, to say, that it " is the old
priesthood not abolished by the death of
Christ :" for else, what advantage is it to you,
if Christ have not abolished all priesthood?
we affirm according to the holy scripture,
tha' Christ's death hath abolished the Jewish
priesthood, not that there should no priesthood
succeed, but that all dignity and holiness of
that priesthood is translated unto our Saviour
Christ only, where it shall remain forever.
Therefore your popish priesthood supposeth

• an abolishing ot the New Testament, or an

• ( erecting of a third testament, seeing you af-
. ' firm, that "there can be no law, testament, or
* government without an external priesthood,

nor no priesthood without a law, testament,
or covenant." And your priesthood hath no
institution in the Did or New Testament,
therefore you must bring forth the tables of
the third law^ or testament, by which your
priesthood is instituted or established. For if
It had any institution in the Old Testament, it
was abolished by the New Testament. If it
had any institution in the New Testament, you
coiild bring forth such plain words of insti-
tution and consecration tliereof, as we see in
the Old Testament of Aaron's priesthood, and
in the New Testament of our Saviour Christ's
priesthood, but that all the world knoweth you
cannot do. Therefore it remaineth that your
popish priesthood is grounded upon a third
law and testament, which is the law and tes- j
lament of Antichrist, that by your priesthood
Inbourelh to abolish the New Testament, and
eternal priesthood of our Lord and Saviour
Christ. But let us follow the rest of your
reasons. You add, "that if all external priest-
hood ended by Christ's death, where the new
low began, the priesthood were not translated
with the law : for so the law should not de-
pend on priesthood, but endure when all
priesthood were ended." lean see no light
of reason in this misshapen argument, except
you make no account of the priesthood of
Chnst. r or the priesthood of Christ, where-

upon the New Testament dependeth, is never
ended but conlinueth for ever : therelore there
is no need of your popish priesthood, to es-
tablish the new law and testament, which is
perfect in the singular priesthood of Christ.
You proceed to prove that external sacrifice,
is as riecessary as external priesihood, "be-
cause it is the proper act of priesthood." And
we acknowledge that our high priest hath
offered external sacrifice of himself once for
all, and found eternal redemption : therefore
there remaineth now no sacrifice propitiatory
tor sin, but the spiritual sacrifice of praise
and thanksgiving, ofi'ered by the whole church,
and every true member of the same. Neither
is there any other homage of sacrifice exter-
nal needful for legitimation of the community
ofthe church, which to offer up spiritual sacri-
fices is made a spiritual house and holy priest-
hood, 1 Tet. 2. And you say well, "that the
constitution, difference, or translations of
states, riseth not upon any change of spiritual
priesthood or sacrifice :" for tlie cliurch of
Christ even under the law, was a spiritual
priesthood, to offer up spiritual sacrifices,
Exod. 19, 5. Y'^et had it an external priesthood,
to offer up bodily sacrifices, both propitiatory
and 'eucharisiical. For all which our high
priest Jesus Christ hath offered one external
sacrifice to sanctify all his church forever, and
to abolish all other external sacrifices propitia-
tory and eucharistical, and hath received only
spiritual sacrifices, which are acceptable to
God by his external propitiatory sacrifice ; in
figure whereof, even the external sacrifices
that were eucharistical of the law, were of-
fered by the priest. You say most blasphe-
mously, "that the sacrifice of Christ's death
cannot be the form of sacrifice, into which the
old priesthood and sacrifice were translated,
whereupon the Apostle inferreth the transla-
tion ofthe law :" but the Apostle beateth out
the brains of this monstrous blasphemy, ler.
26, 27, where he saith, that "our high priest
which is holy, innocent, unpolluted, separated
from sinners, and made higher than the
heavens, hath no need daily, as those
priests, first for his own sins, then for the
people's to offer sacrifices, for this he did
once for all, in offering himself. What
can be more plain? That w^hich they did
daily and insufficiently in offering the sa-
crifices of beasts, Christ did once and perfect-
ly in off'ering himself. Therefore the priest-
hood and sacrifices of Christ's death are that
form of sacrifice and priesthood, into which
the old priesthood ana sacrifice was transla-
ted. Tliat sacrifice and priesthood, w hereby
the New Testament is established, is that
whereunto the sacrifice and priesthood is
translated, but the singular priesthood of
Christ Jesus, which is made surety of the
New Testament, is that whereunto the multi-
tude of priests of the law is translated verses
22, 23, and which is established by the blood-
shedding of Christ once for all, Heb. 9.
Therefore the priesthood and sacrifice of
Christ's death is that sacrifice and priesthood
whereunto the old sacrifice and priesthood

HIJDREVVS.

331

are translated. But let us see upon what

f round you dare open your mouth to such
ishonour of Christ's priesthood and sacri-
fice. Your reason why the sacrifice ot Christ's
death cannot be that form ot" sacrifice into
which the old priestliood and sacrifice was
translated, is " because the sacrifice of Christ's
death, was made but once, and was executed
in such a sort, that people and nations chris-
tened, could not meet often to worship at it,
nor have their law and priests constituted in
the same." But seeing all people and nations
christened were redeemed by that sacrifice,
once made forever, what need have they that
it should be repeated often V or what need
have they to be present at it, or to worship at
it ? when the time is now, that the true wor-
shippers without external sacrifice, must
worship in spirit and truth, John 4. 23. And
Christ being lifted up to the cross, hath drawn
all unto himself, Jo/m 12. 32, so that they need
none other sacrifice to approach unto God,
but that only sacrifice of Christ's deafh. As
for the honour, duty, remembrance, and re-
presentation thereof, in respect of our infirmi-
ty, we have sacraments instituted by Christ,
and ministers appointed to consecrate, and to
deliver the same unto his people : but no sa-
crifice, nor sacrificing priesthood. There-
fore the sacrifices, as they were sacrifices,
were translated only into the singular sacri-
fice of Christ's death, as they were sacra-
ments, into the sacraments of the New Tes-
tament. And the sacrificing priesthood, was
translated into the priesthood of Christ only,
their ministration of the sacraments, into
our ministration of the sacraments. But
to say, "that the Levitical priesthood is
properly turned into the Popish priesthood,
and a sacrifice of the mass, according to
Melchisedec's rite," is first to deny Christ
in denying for us, to be a priest properly,
accordingly to the order of Melchisedec :
secondly it is to arrogate divinity to every
hedge priest. For he only is a priest af-
ter the order of Melchisedec, which is the
eternal Son of God, the Kin^ of righteous-
ness, the King of peace, without lather or
mother, without generation, having neither
beginning of his days, nor end of his life, and
is but one, and not many. Wherefore to say,
"that the Popish priesthood, is properly tlie
priesthood after Melchisedec's rite," is utter-
ly to deny all that the apostle in this chapter,
yea throughout this Epistle maketh peculiar
to Christ But for your Popish priesthood or
sacrifice of the mass, you have "Christ's in-
stitution in the forms of bread and wine :" yet
Christ never instituted any .such priesthood
or sacrifice in the forms of bread and wine,
but a ministry of a sacrament in bread and
wine. Neither doth any ancient father speak
of a sacrifice "in the forms of bread and
wine," although many do call the sacrament
which is celebrated in bread and wine, a sa-
crifice improperly, because it is a remem-
brance of the one only sacrifice of Christ's
death, and because the spiritual sacrifice of
praise and thanksgiving is offered therein,

not by the minister only, but by the whole
church that is partaker of it.

17. Vou might as well say, that all the
apostle saith concerning the external priest-
hood of Melchisedec, is nothing worth with-
out the Popish priesthood and sacrifice of the
mass, whereof he maketh no mention. O An-
tichrist, the Lord rebuke thee ! "But accord-
ing to the judgment of all the fathers," say
you, "Christ is a Priest forever, according to
Melchisedec's order, specially in respect of
the sacrifice of his holy body and blood, in-
stituted at his last supper, and executed by his
commission and perpetual concurrence with
his priests in the forms of bread and wine."
As you neglect whatsoever tlie Apostle saith
of the priesthood of Christ, so you feign most
impudently what you report of the judgment
of all the fathers: for no one ancient father,
before Antichrist had set up his priesthood
and sacrifice, ever was of that judgment; al-
though many of the ancient fuihfis, without
all ground of scrinture, sought a resemblance
oftne bread ancl wine which Melchisedec
brought forth, unto the bread and wine, where-
in Christ instituted his sacrament. But it
ought to suffice us against the judgment of all
the world, that the Holy Ghost examining all
things most perfectly, that the scripture re-
portetii of the priesthood of Melchisedec, would
not leave out that " wherein the priesthood of
Christ most especially consisteth,*' as you say.
Therefore Melchisedec's bread and wine
pertained not to his priestly office, neitherdid
he ofi'er it to God, but as Hierom saith,
" brought it forth for the refreshing of Abra-
ham and his soldiers," and it pertained to his
kingly liberality. Wherein if you would
make resemblance unto Christ, that hath not
only consecrated us as a priest by his sacri-
fice, but also hath fed us as a king, with the
spiritual food of his body and blood repre-
sented in bread and wine, whereby we are
bound to give him praise and thanks for ever-
more : you would say that which all the an-
cient fathers do mean, in their relation of
Melchisedec's bread and wine, to the sa-
crament of the body and blood of Christ. But
let us examine the arguments, upon which
you say the ancient fathers grounded their
judgment. You say, upon this deep and di-
vine discourse of Paul, where there is no
word of the sacrament nor of Melchisedec's
bread and wine, but altogether he proveth
Christ to be a priest after the order if Mel-
chisedec, by those reasons for which you say
he is not called a priest for ever without your
priesthood and sacrifice, whereof he speak-
eth no word, but much against it. Therefore
the fathers could ground no such matter upon
tlie apostle's discourse. You sny, " upon the
very nature, property, definition of priest-
hood." But either you give another defini-
tion of priesthood than the apostle knew, or
else the apostle disconrseth of^Christ's priest-
hood after the order of Melchisedec, beside
the nature, property, and definition of priest-
hood, which none of the ancient fathers would
say. Therefore they ground not any such

332

HEBREWS.

judgment upon any such pretended definition,
which the apostle in all his discourse touch-
eth not. " Upon the excellent act and order
of Melchisedec;" If the apostle knew where-
in the order ot Melchisedec consisted, his
act ol bringing forth bread and wine was no
part of his priesthood, for if it had been the
principal part, as >'ou pretend, he would ne-
ver have omitted it. Therefore those fathers
were deceived, that judged that act to per-
tain to Ids priesthood, although none of them
counted it the principal part of his order.

You say, ihey grounded their judgment
" upon the state of the new law," but the co-
venant of the new iaw standeth in forgive-
ness of sins, by the only sacrifice of Christ's
death, as the yposile proveth at large, cup. 8,
9, and 10. Therefore the ancient fathers, nor
any otlier after ihem, could justly ground any
such priesthood and sacrifice upon the state
of ihe new law, which overthroweth the vir-
tue of Christ's only priesthood and sacrifice.
Where you say " Christ instituted such a sa-
crifice and priesthood at his last supper," you
are never able to prove it by any word, or
consequence of any word, in the scriptures.
Christ, you say, instituted "this sacrament
in the forms of bread and wine, in which
things only the said high priest Melchisedec
did sacrifice." But, Melchisedec brought
forth bread and wine, and not the only foriris
of bread and wine, therefore your sacrifice hi
the only forms of bread and wine, is not after
his order. He offered no sacrifice of bread
and wine, but broucjht it forth, as Hierom
saith, for the refreshing of Abraham and his
army. Josephus, Anliquil. lib. 1. cap. 10.
" Melchisedec gave liberal entertainment to
the soldiers of Abraham, and suffrtf' iheni
to want nothing to their living." Which
PelrusComest. hist schol. in Gen. cap. Ab, ap-
proveth, saying, " Melchisedec which was
king o( Sa.lem, ofi"ered unto him bread and
wine," which .fosephus as it were expounding,
saith: "he ministered to his army the duties
of hospitality, and ,^ave him great plenty of
things necessary, and beside the feast, or at
the feast, he blessed God which had subdued
to Abraham, his enemies. For he was a
priest of the highest God." This writer came
not into your mind, when you said all without
exception do ground the eternal priesthood
of Christ upon Melchiscdee's bread and
wine. Nor yet Procopius a learned father
of the Greek church, who groundeth not
the eternal priesthood of Christ upon Mel-
chisedec's bread and wine, but only as the
apostle here doth. Gen. IG.

As you are not able to prove that he sacri-
ficed bread and wine, so you cannot never
prove, that he sacrificed nothing but bread
and wine. Because there is no mention of
his sacrifice in the scripture. Whereas you
Bay, "that in the judgment of all the learned
fathers without exception, the eternity and
pr'>pcr act of Christ's priesthood, and the im-
mutability of the New Testament, consist
in the perpetual ofTerins; of Christ's body and
blood in the church :" it is .utterly untrue, tor

not one of the ancient fathers is of that judg-
ment, or that the natural body and blood of
Christ is offered in the church, but only they
speak of a spiritual offering of praise and
thanksgiving, and a memorial of that one sa-
crifice of Christ's death, continued.in the cele-
bration of the Lord's supper. Theodoret
upon the eighth of this Epistle, declareth this
evidently in these words : "If therefore both
the priesthood which is of the law hath taken
an end, and also the priest wh ch is after the
order of Melchisedec, hath offered a sacra-
fice, and caused that ail other sacrifices
should not be necessary, why do the priests
of the New Testament, celebrate the mysti-
cal liturgy or sacrifice? But it is clear to
them that are instructed in divine matters,
that we ofi'er not another sacrifice, but do
celebrate a remembrance of that one and
healthful sacrifice. For that our Lord him-
self hath commanded us. Do you this in re-
membrance of me, that by beholding of the
types or tokens, we might remember those
things which he hath suffered for us, and
both continue love towards our Benefactor,
and also wait for the fruition of the good
things to come." By this one among so many,
you may see how true it is, that all fathers
without exception judge the proper note of
Christ's priesthood, to consist in the sacrifice
ofthe body and blood of Christ in the mass..
Theodoret, Fs. 109, saith, that "Christ is
now a priest which is sprung of Judah accord-
ing to the flesh, not offering any thing him-
self, but is called the head of them which of-
fer, seeing he calleth the church his body, and
therefore he exerciseth the priesthood as a
man, but he receiveth those things that are
offered, as God. And the church offereththe
tokens of his body and blood, sanctifying all
the leaven by the first fruits." Mark here,
that Christ afier he hath accomplished the
propitiatory sacrifice in his own person, by
offering himself once on the cross, is now a
priest on earth also in respect of his body,
which is the church, to offer the sacrifice of
thanksgiving in the sacrament, that the whole
church offcreth this sacrifice, that it is the
tokens of his body and blood, not the same in
suh:--ance : that which they offer, is the first
fruits of his creatures, as Ireneus also saith,
for a sacrifice of praise and thanksgiving,
Ireneus lib. 4. cap. 32. el 34. Theodoret, four-
teenth of Gen. saith : " Abraham the patri-
arch offered to Melchisedec the tenth of his
spoils, and being a just man and the friend
of God, received blessincr of him, for he
bare a figure of the priesthood of our Lord.
And therefore on the other side, he gave to
Abraham bread and wine, and a hnnp of
flour, as it was the manner for every man, to
offer such things to the God of all. For he
perceived that herein also the figure was
manifested." By this place it is evident, that
his meaning is, that as Melchisedec gave
bread and wine to Abraham, so Christ gave
to his church the sacrament in bread and
wine, which as it was oflr red bv every man
to God for a sacrifice of thanksgiving, so in

HEBREWS

333

the sacrament of the church, the sacrifice of
thanksgivino; is ortered by every true mem-
ber ot the church. Hut hero you say, " we
are eiit'orced impudently to cavil upon certain
Hebrew particles, that' Melehisedec did not'
ofler bread and wine." It is no entorcement
nor impudent cavillation, to appeal to the ori-
ginal text, that th^re is no mention that Mel-
ehisedec offered bread and wine, but that he
brougiu it forth. So doth Hierom translate
it, and so doth your o^vn vulgar Latin turn it.
Hierom showeih to what end he brought it
forth, and so do other of the ancient fathers.
And whosoever seemeth to say most for you,
do make only a fii^urc of the sacrament, and
a sacriiice of thanksgiving in the bread and
wine that he brou^rht lorth. " But when that
will not serve,"' you say, " we are enforced
plainly to deny him to have been a priest."
Verily, the truth of the Hebrew text will
serve to ihe world's end, to prove that Melehi-
sedec oii'ered not bread and wine. But that
we plainly deny him to iiave been a priest,
whom the scripture saith so expressly to have
been a priest of the highest (jod, without
shame you do slander us: we never denied
it, neither will we ever by God's grace deny
it, although we affirm, that his priesthood con-
sisted not in ofiering of bread and wine, nei-
ther doth the apostlo or any text of the scrip-
ture teach any such tiling. Thus have you
nothing but monstrous lies to blear the eyes
of the ignorant, rhat you may uphold your
blasphemous sacrifice and priesthood, direct-
ly against Christ and the apostle's doctrine.
But let us see what you can bring out of
man's authority : for you are utterly forsaken
of God's word both for your priesthood and
sacrifice. Arnobius passing lightly over the
priesthood of Christ, which is God eternal,
meaneth, that he was declared to be a priest
forever, among other things, by the mystery
of bread and wine, as Melehisedec alone
among the priests ottered bread and wine : he
saith not, that the eternity of Christ's priest-
hood consisteth in the perpetual offering of
Christ's body and blood, which is your expo-
sition.

If Christ were made a priest forever by
the mystery of bread and wine, your sacri-
fice abolisheth the priesthood of Christ: for
you say, that Christ offered not bread and
wine, therefore not that which Melehisedec
offered. Arnobius expoundeth plainly what
he understandeth by the myst»'-ry of bread
and wine, namely the sacrament of bread and
wine, celebrated in remembrance of the spi-
ritual food of Christ's body and blood. There-
fore his words are these, Ps. 1 10, " He that
hath made a memory of his marvellous works,
saying, as often as ye shall do these things,
ynu shall do them in remembrance of me.
When said our merciful and gracious Lord
this ? Then without doubt when he <rave the
food of his body to them iliat fear him, and
this covenant the Lord will remember for-
ever, by which he hath declared imto his peo-
ple the virtue of his works." And lest you
-should yet dream of the sacrifice of the mass,

and Popish priesthood, whereof he spcaketh
no word : he saith that all the laws of the
New Testament "arc fulfilled in Christ Jesus
our Lord, and kept in his equity, when he
sent redemption to his people by his apos-
tles, saying, go and baptize all nations," &,c.
Therefore you may as well make baptism a
sacrifice as the Lord's Supper, and say that
the eternal priesthood of Christ consisteth in
baptism. Lactantius, Jusf. //A. 4. cap. 14, speak-
eth nothing that soundethto the maintenance
of your Popish priesthood and sacrifice : hia
words are these, speaking of the church,
" This is the faithful house, this is the im-
mortal temple, in which whosoever hath not
sacrificed, lie shall not have the reward of
immortality. Of which great and eternal
temple, seeing Christ was the builder, it is
necessary, that ha have therein an eternal
priesthood. Neither can any man come to
the entrance of the temple, and to the sight
of God, but by hi -n which builded the temple.
David in the I09th Psalm teacheth the same
thing, saying : before the mornir.g star, I have
begotten thee, the Lord hath sworn, and it
shall not repent him, thou art a priest for-
ever after the order of Melehisedec." What
other thing can be gathered out of these
words ? but that Christ hath an eternal priest-
hood in his church, that all true Christians
by him may have access to God, and offer
there spiritual sacrifices acceptable to God
bv him. For every true Christian, as he is
a'member of Christ, is a (spiritual priest, to
offer sacrifice in the church, " in which who-
soever hath not sacrificed," saith Lactaniius,
" shall not have the reward of immortality."
Therefore of the Popish priesthood and sa-
crifice of the mass here is no mention, nor
any thing that hath so much as the shadow
of such a matter. Hierom's words also }iou
falsify by detraction, as you do the rest. Hor
he saith, " The apostle afiirmeth, that the
priesthood of Aaron, that is, of the people of
the .lews, had a beginning and an end, btit
tliat the priesthood of Melehisedec, that is
of Christ and his church, is eternal, both for
time past, and for time to come, and had no
author of it." Bv these words it is manilesr,
that Christ only is a priest after the order of
Mefchisedec, whose priesthood is the priest-
hood of his church, as Aaron's was of the
Jewish temple; and is an eternal priest-
hood without besinniiig, and had no authoi; of
it, therefore cannot possibly be the Popish
priesthood. Chrysostom, Horn. 17, and Heh.
showeth most plainly, that the celebration of
the Supper is improperly called a sacrifice.
" Our high priest is he, which offered the sa-
crifice, which purgeth us, the same we offer
now also, which was then offered, and cannot
be consumed. But this which we do is done
in remembranre of that which was done.
For do ye this," saith he, " in remembrance
of me : we do not offer another .sacrifice, as
the high priest, but the same always, hut
rather we celebrate the remembrance ot a
sacrifice." Therefore the sacrament of the
body and blood of Christ is not a sacrifice

834

HEBREWS.

properly, but a remembrance of the sacrifice
ot Christ. Cyprian spcaketh of the gross
error of the Cupernaiies, which thought they
shoulil cat the flesh of Christ roasted, or
sodden, and cut in pieces, " Whereas the
flesh of his person," saith he, "it it should
be cut in pieces, could not suffice all man-
kind, which being once consumed, it might
seem that religion were lost, to which no ob-
lation remained any more." What maketh
this for the Popish priesthood or sacrifice >.
We know that Christ's body was not cut in
pieces, but offered upon the cross, to be a
sacrifice, whose v-nue is always sufficient
for the religion of Christ, and hath no need
of the Popish priesthood or the sacrifice of
the mass. Tlie words of Emisseniis are also
falsely applied, for that he saith is the virtue
of Christ's death, and noi of the sacrifice of
the mass, or the celebration of the Lord's Sup-
per: "Because he would take away from
our sight his assumpted body, and carry it
into heaven, it was necessary, that as this
day he should consecrate unto us the sacra-
ment of his body and blood, that it might be
celebrated continually by a mystery, which
■was once offered for a price, that because
the perpetual and unwearied redemption did
run or continue still for the salvation of men,
and the oblation also of that redemption
should be perpetual, and that eternal sacri-
fice might live in remembrance, and always
be present in grace." You see therefore
that the redemption which runneth or conti-
nucth ever is the effect of Christ's passion,
and that the perpetual oblation of that re-
demption is but a memoria] and testimony of
the presence of that sacrifice in grace, not in
substance. Neither doth Christ in the insti-
tution of the sacrament, express any such

matter as you pretend. For saying, the New
Testament is dedicated in his blood, he speak-
eth expressly of the sacrifice of his death,
where his blood was shed, and not in the
chalice. Augustin saying that the sacrifice
of bread and wine after the order of Melchi-
sedec hath succeeded all the sacrifices of the
Old Testament, meaneth not that the sacra-
ment is that sacrifice properly, but the body
of Christ offered on the cross, whereof the
sacrament is a memorial in bread and wine.
For, cap. -17, he saith, " That which Melchise-
dec offered when he blessed Abraham, is of-
fered every where under Christ our priest."
What is that I pray you but bread and wine,
as a fig:ure of Christ's body and blood ? There-
fore he speaketh of it most clearly, Oclofiinta,
trium. quest, q. 6. 1, " lie is our Priest forever
after the order of Melchisedec, which offered
himself a whole sacrifice for us, and hath com-
mended the similitude of that sacrifice, to be
celebrated in remembrance of his passion ; so
that we see that which Melchisedec offered
to Cod, to be now offi-red throughout the
whole world in the rhurch of Christ." What
did Mcl.-hised.T offiT, hut bread and wine ?
not the natural hodv and blood of Christ. Au-
guitin meaneth plainly, that bread and wine
IS oHcred in the church, in remembrance of

his passion, not the natural body and blood of
Christ. As also he saith, De civit. lib. 10. cap.
20, " He is the priest himself, he is the offer-
er, he is the oblation, whereof he would have
the daily sacrifice of the church to be a sa-
crament, seeing that of her body he is the
head, and of his head she is the body, as well
she by him, as he by her, being accustomed
to be offered." You see not only, that this
sacrifice is a sacrament, that is a holy sign
and memorial of Christ's death, but also that
the church is as well offered therein by Christ,
as Christ by the church, which must needs be
understood of a spiritual oblation of praise
and thanksgiving, not of propitiation. Leo
speaketh manifestly of the death of Christ,
and not of the sacrament, as I have showed
in LHke22, sect. 5, where also I have answer-
ed to the place of Cyprian, ep. 63. Ambrose
de sacramentis, lib. 5. cap. 4, saith, " So often
as the sacrifice is offered, the death of our
Lord, the resurrection of our Lord, the ascen-
sion of our Lord is signified, and remission of
sins." These words declare in what sense
he calleth the celebration of the sacrament a
sacrifice, namely, because thereby is signified
the death, resurrection, and ascension of
Christ, and remission of sins. Not that Christ's
body is truly sacrificed for remission of sins.
Augustin, Ps. 33. con. 2, saith, " that Christ
did in his body and blood institute a sacrifice
after the order of Melchisedec." What that -
was, you have heard him explain himself in
other places. Hierom, epist. 17, saith, " in the
person of Paula and Eustochium, that Mel-
chisedec offered bread and wine in a figure
of Christ, and dedicated the Christian myste- .
ry in the body and blood of our Saviour."
Here is nothing, but that Melchisedec's
bread and wine was a figure of Christ, and
the sacrament of his body and blood given in
bread and wine, Epiphan. Heres. 55, saith of
Christ's priesthood, " He offereth to his Father
a priesthood having received substance of
man's nature, that he might be made a priest
for us, after the order of Melchisedec, which
hath no succession. For he remaineth for
ever, offering gifts for us. And first he offer-
ed himself, tbat he might dissolve the sacri-
fice of the Old Testament, seeing he hath of-
fered a more perfect and living sacrifice for
the whole world, himself being the temple,
himself being the sacrifice, himself thepriest,
himself the altar, himself God, himself man,
himself king, himself high priest, himself the
sheep, himself the lamb, being made all in all
for us, that he might be made life to us by all
means,and might perform the immutablestead-
fastness of his priesthood forever, no more di-
viding successions according to seed or gene-
ration, but granting it to be preserved accord-
ing to justice, or justification of the Holy
Ghost." This place showcth manifestly that
Christ is a priest according to the order of
Melchisedec, in his own person onlv, wherein
he offered sacrifice propitiatorv for our re-
demption on the cross, and hath no succes-
sion in that office ; although he say before,
" that from Christ until now the translation

HEBREWS.

of that priesthood continueth in the church,
while the seed is not clioscn according to suc-
ceasion, but a figure is soiii;lit according to
virtue." Meaning, that tlie ministry ot the
church, is not the priesthood itself, but a
figure of it, to dispense the virtue thereof by
preaching of the word, and ministration of
the sacraments. The rest of the iilaces
quoted, be all examined and answered before.
By all which you may see how true it is, tliat
these shameless heretics aflirm of all the an-
cient fathers, and what cause they have to be-
stow their Popish priestly blessing upon us,
because they cannot satisfy us with lies and
false wresting of the fathers from their true
meaning. But their blessing shall return into
iheir own bosom, and the eternal priesthood
of Christ, and the state of the New Testa-
ment shall always continue, when Antichrist
with his blasphemous priesthood and sacri-
fice shall be aboHshed.

18. A high mystery revealed, why Thurs-
day before Ea-ter is called Maunday-Thurs-
day. And yet I think you are able to bring
little proof of it. For a more Popish name it
had being called Shear-Thursday, because
priests ana clerks must shave their crowns at
that day, as the English festival saith. That
charity is called Christ's new commandment,
we read often in the scripture ; that the insti-
tution of the supper is so called, the scripture
saith not any where. Therefore whether the
common people called that day Maunday-
Thursday of the Latin word mandntum, or of
mands and baskets, in which was brought to
the church the provision of the feast which
they had in the church, or of the word mando
or manduco, that signifieth to eat, or of what-
soever, it skilleth not. But we are assured,
that our Saviour Christ instituted his supper
as a seal or pledge of the grace of the New
Testament, which was confirmed by his blood
that was shed on the cross for remission of
sins, whereof the cup is a sacrament, and that
the old law was not taken away by institution
of the sacrament, but by the sacrifice of
Christ upon the cross. For in the bread and
wine of Melchisedec, although we should
grant it to have been a figure of the sacra-
ment, there was no sheddingof blood, without
which there is no remission of sins. There-
fore Christ's priesthood according to the
order of Melchisedec, consisteth not in the
institution or ministration of the sacrament,
but in blessing or consecrating of his church
by the blood of the sacrifice of his death. For
other sacrifice propitiatory the scripture doth
not declare that Christ offered. And yet the
blasphemous Papists are not afraid to say and
write, that " Christ's sacrifice on the cross
was not after the order of Melchisedec, but
after the order of Aaron." Ilenkin. lib. 1. cop.
13, directly contrary to the whole discourae
of the apostle in this chapter.

19. The new priesthood that succeedeth
the old, is the eternal priesthood of Christ.
The fathers that lived under the law had
hope of eternal things as we have, but
not by the law, but by faith in Christ, imto

whom tlie law oven then also was an intro-
duction.

'il. 'J|his oath confirnieth the eternal priest-
hood of Christ only, which is the eternal Son
of God, sitting on the right hand of God the
l-'ather. And pertainetli to none other, but
only to iiini of whom the Psalm 110 is made,
where the prophet saith, " The Lord said unto
my Lord, sit thou on my right hand, until I
make thine enemies thy footstool." Where-
lore Antichrist cannot usurp the priesthood of
Christ according to the order of Melchisedec,
which is to be both a king and a priest, ex-
cept he will arrogiite the whole Psalm to him-
self and his members. For to whom God
sware and said, "Thou art a Priest lorever,"
to him he said, "Sit thou on my right hand,"
and the rest that toUoweth in the Psalm;
and he is David's son and Lord, which is
none other but our Saviour Christ, of whom
the same is to be expounded. For although
David had many sons, yet Christ only was his
Lord, because he was God. Antichrist there-
fore granting to his shavelings the priesthood
of Melchisedec, which is proper to Christ
both God and man, and preferring himself so
much before those vile creatures of his, ad-
vanceth himself above all that is called God, or
worshipped. The sacrifice of Christ's death
was the act of his eternal priesthood, whereby
the New Testament was estabhshed, and no
Popish priesthood or sacrifice. And here mark
the impudency of these heretics, which so
boldly avouch, that their pretended sacrifice in
forms of bread and wine, was the proper act
of Christ's priesthood according to the order
of Melchisedec, and that both it, and the im-
mutability of the new Law consisteth in it,
vet now are driven to confess, that sacrifice to
have been imperfect, without the sacrifice of
Christ's death. Wliich when they alTirm
to be after Aaron's order, it followeth, that
a sacrifice after Aaron's order, establisheth
the sacrifice after Melchisedec's order, and
so the New Testament doth not take away
the Old, but the Old "iveth perfection, con-
finnation, and eternal operation unto the
new. But unto these absurdities and blas-
phemies, they must needs be driven that
miin:ain their own glory, against the glory of
Christ.

23. When the scripture is most plain and
evident for us, then these wise profound learn-
ed men of Rheims do impute unto us foolish-
ness, ignorance, want of learning, for applying
thetn to the overthrow of their heresies. But
to the matter, we do not feign, but the apostle
in plain words doth make this difference be-
tween the old priesthood and the new, that
in the old there were many, in the new there
is but one, which continueth forever. " But
that," you say, " is against the prophet Isaiah,
specially prophesying of the priests of the
New Testament." You might as well say,
it is against Peier, 1 Pel. 2, and .lOhn, Apoc. 1,
affirming that all true Christians, as members
of Christ their head, are a spiritual priest-
hood, ;md arc spiritual kings and priests.
For of such speaketh the prophet Isaiah, and

'J^

HEBREWS.

not of Popish priests, nor of the ministers of
the gospel onlv ; except you will say, that
none other appertain to the church of Christ.
Neither doth Hierom dechire, that he prophc-
pieth of the priests of the New Testament,
when he saiih, " It sisnifieth the princes of
the churches, or at the least wise it is to be
understood of the apostles." For neither the
princes of the churches are, nor the apostles
were sacrificing priests ; but as he saith af-
terward, " You shall be called priests and
ministers of God, such as the sons of David
were, of whom the scripture saith, the sons of
David were priests of God." Now it is vyell
known, the sons of David were no sacrificing
priests. Therefore Hierom meaneth not by
priests, sacrificing priests, but spiritual priests,
such as all true Israelites are, and the gover-
nors of the church especially. So doth Cyril
expound the place ot the whole church gene-
rally, and particularly of the tenchers thereof.
"This speech," saith he, " is had as it were
unto the church, whose sheep may be under-
stood the whole multitude of them that are
saved by faith." Then touching the apostle's
meaning, you say, the absolute sacrifice of
consummation, perfecrion, and universal re-
demption, was but one, once done, and by one
holy priest. What need then have We of any
other sacrificing priest, but that one.

You say, " Paul insinuateth, that Christ
never loseth the dignity or practice of eternal
priesthood, by death, resignation, succession
or otherwise." Then it followeth, that as he
was first only one, so he remaineth forever
only Priest, and seeing his sacrifice of re-
demption, was but one, and once done, the
practice of his priesthood consisteth not in re-
peating or often doing thereof. "But," you
say, "himself worketh and concurreth \<-ith
his ministers, the priests of the New Testa-
ment, in all their acts of priesthood, as well
of sacrifice as sacrament, blessing, preaching,
praying, and the like whatsoever." In acts
of their ministry he concurreth, bui priest-
hood and sacrifiice, is the matter in question.
For he cannot be the only priest, if they be
many, by concurring in the acts of their
priesthood and sacrifice. For he did concur
in the acts of the priesthood, and all the sacri-
fices oi the law, that were faithfully and right-
ly offered. Yet were the priests of theTa\v
many, beside him. So that if there be many
priests of the New Testament, there is no
difference between the New Testament and
the Old, the priesthood of Aaron, and the
priesthood of Melchisedec, in that they were
many, and Christ is but one. Therefore this
shift of concurrence, cannot shroud the multi-
tude of Popish priests from usurpation of
Christ's office and prerogative. For the
Apostle writcth, not only asrainst the error of
the Hebrews, but against all heresies that go
about to derogate any thing from the singular
pri'..sthood of our Saviour Christ. Neither
will u HiTve the Popish priests to confess, that
their pncBthood and all exerci.ses of the same
do depend upon Christ's only perpetual
prieaihood. for the same might the Hebrews

justly confess, as well of the priesthood of
Aaron, and all e.xercises of the same, which
were not otherwise available, but as they de-
pended upon Christ's only perpetual Priest-
hood. Yet the apostle maketh this difi'er-
ence. They were many, Christ is but one,
Hesych. lib. 5 cap. 16.

2.5. Upon 1 Tim. 2. 5, you said, " No catho-
lic ever can or dare think or speak so basely
unto him, as to desire him to pray for us." if
you be assured by this text, that he praveth
for us, why dare you not think or speak so
basely unto him as to desire him to pray for
you?

27. Christ offered but once for sins, and
found eternal redemption, therefore he ofl'ei-
ed not any sacrifice in his supper, for sins,
nor instituted any such sacrifice to be reite-
rated. Wherefore it is impossible for the
Popish priesthood and sacrifice of the mass,
to stand with the truth of this text.

Chapter 8.

2. Christ is not minister of his body and
blood, by offering the same any more for sins,
seeing he performed that once for all, cap. 7.
V. 27. but feeding us continually with the vir-
tue of that sacrifice, that being incorporate
unto him, we might always continue members
of his body.

3. The apostle saith not, that Christ must
offer sacrifice in heaven : but the truth of the
text is, seeing every priest hath gifts to ofler,
it is necessary that he hath somewhat which
he offered, for the verb TrpoaneyKr/, is not of the
present rime, but of the time past, and signi-
fieth the oblation which he offered but once,
cap. 7. 27. So Theodoret expoimds the text,
saying : "It is the property of a high priest
to offer gifts-to God of all things. For this
cause, the only begotten Son, being made
man when he had taken upon him our nature,
he offered the same for us." Chrysostom,
Horn. 14. ad Heb. upon this text, saith : " Be-
cause some asked, wherefore he died he
saith, because he was a high priest. For a
high priest is not without a sacrifice."

Ambrose likewise referreth his offering to
his only oblation on the cross, saying : " It is
necessary that our Saviour in the days of his
flesh had something to offer for us. For
while in the eternal nature of his Godhead he
had nothing which he might offer, he took of
us that which he might offer for us, that is,
his man's flesh. For what is so apt for sacri-
fice as mortal flesh, for mortal men ?" The
same words in effect, hath Primasius; "He
took of us, that he offered for us, that is, man's
Qesh, namely himself, whom he offered in
the altar of the cross." Oecumenius saith,
"He had his own flesh, which also he offer-
ed," Theophylact saith, "He hath all things
proper to the high priests, as they offer, so he
offered himself Seeing ho was a priest, and
a priest is not without sacrifice, it is neces-
sary that he also had something to offer, and
that was nothing but his own body, therefore
it was necessary that he died." Against this
general consent of all the ancient interpre-

HEBREWS.

337

ters, you feign that Christ offereth a sacrifice
propitiatory, now being in heaven. Arul you
do unhonestly slander Calvin and Beza, to
hold that Melchisedec's pricstliood was only
spiritual, as the spiritual priesthood ol all the
laitlilul is, for they hold no such thing. But
that Melchiseilec's priesthood was iisurative,
liavLnw a spiritual relation to Christ's eternal
priesthood. As Christ doth not exercise any
visible or external act ot sacrificing in hea-
ven, so niucli less doth he exercise any vis-
ible or external act of sacrificing on earth,
Neither by this text, hath he any such cer-
tain, iiost in external or proper manner, to
make perpetual oblation thereby in the church.
For that which he had to sacrifice for sin, in [
ofTering himself he performed once upon the
cross, the virtue whereof continueth always, j
and therefore need not in any sort to be rei- ;
terated.

4. After Christ by his own sacrifice, once
ofTcred, hath entered into the holiest place,
which is heaven, he cxerciseth his continual
priesthood, in presenting his church before
God, and in making continual intercession for
us : but not in offering any more sacrifice, for
that he did once, and found eternal redemp-
tion. By the sacrifice of his death therefore,
his flesh and blood are made meat and drink
to feed us spiritually, both in the sacrament
and without it, but jiot to be offered in the
mass, neither doth Hesychius tell, how his
flesh was made fit to be offered, but to be
eaten in the blessed sacrament, for these are
his words. "The cross of Christ was so
strong, that it subdued every creature to him
that was crucified: and made his flesh meet
for meat by his passion, which before his pas-
sion was unfit to be eaten, for who desired to
eat the flesh of God ? For if he had not been
crucified, we should not have eaten the sa-
crifice of his body: But now we eat that
meat, receiving the memory of hi.a passion."
You see evidendy, that he saith, by crucify-
ing, the flesh of Christ is made apt to be
eaten, not to be sacrificed any more. But as
in the Old Testament, after the be^ast was
sacrificed, the people were partakers of
the sacrifice by eating thereof, so we are
partakers of the sacrifice of Christ's body,
by eating thereof continually, not by offering
it any more.

5. The apostle, cap. 9 11, 24, showeth, that
the pattern given to Moses to frame the ta-
bernacle by, was Christ, and the kingdom of
heaven itself, not the. church, which is not
properly, but figuratively called the kingdom
of heaven : because Christ beginneth his
reign in the faithful therein, whom afterward
he translateth actually into the kingdom of
heaven, where he is present in his humanity.
Therefore, those learned men misht learn of
the apostle, how to lake these heavenly things
principally of Ciirist, and his heavenly throne,
unto which the heaverily mysteries of the
church do serve, and in that respect, are
counted heavenly thinsrs, although they be
done upon the earth. And the excellency of
the New Testament consisteth principally in

the excellency of Christ's priesthooj, where-
by it is consecrated and established.

7. The promises and effects ol the Old Tes-
tament, were imperfect, though they were of
eternal things, without the accomplishment
of Christ's priestiiood in theNew Teatanient,
whcrcuMto they had relation.

10. 'J'he sacrifKo ot Christ's death is suffi-
cient to work this effect by the Holy S|)irit,
when his word is preached, and his sacra-
ments are administered without any otht-r
sacrifice.

10. The New Testament v.\n established
only by the death and blood shedding of
Christ on the cross, and not by the chalice or
cup of the Ijlew Testament-, which was only
a sacrament and figure thereof. Utb. 9. 11, 12.

11. The prophet and the apostle mean, that
all true members of the church shall know
God by his Spirit, which is not otherwise to
be known, not excluding the externa! minis-
try of teaching, by which both the ignorant
are brouaht to knowledge, and they that have
knowledge of God, do increase therein, but
declaring that there shall be no more such
gross ignorance of God as possessed the
world commonly before the coming of Christ.
But where you say the Anabaptists and othet
like Heretics, do reject the scriptures and
office of teaching, with much like rea.^on and
show of scriptures, as the Protestants refuse
external sacrifice, it hath no colour of reason
or similitude. For the necessity of the scrip-
tures and the external ministry of teaching, is
established by very many most plain testimo-
nies of the scriotures, whereas your external
sacrifice hath i.a testimony at all in the word
of God, but many articles against it.

Chapter 9.
4. When wc have a commandment for the
reservation of such things, as the l.«raelites
had for Aaron's rod. Num. 17, 10, and for the
pot of manna, Exod. 16. 34, we will likewise
reserve them, and believe that they will con-
tinue to the world's end. Yet will we not
worship them, nor show them, which the godly
Israelites did not, because they had no com-
mandment for it. But contrariwise, when
the brazen serpent, which was a irionumeiit
of a great miracle, and a fiijiire of Christ was
abused in being worshipped and inade an
idol, it was broken to pieces by Ezechias, "2
Reg. 18, 14. and thoueht to be no more pri-
vileged than the golden call", which Moses
served with the like sauce, E.rod. 32, 20. Thug
think we of the holiest relics abused to idol-
atry. Cvril, you say. against Julian, defend-
eth the keeping; and honouring of that cross
or wood which Christ died on, where he
speaketh of neither or both: but defendeth
the making of the sign of the cross on the
foreheads, and paintine it before their house.",
whereby Julian said, thev adored the wood of
the cross. Cyril saith, " they used it only to
put them in remembrance of the deatli of
Christ, and the fruits of his passion." But as
for keepinor of the wood itself, or of the ho-
nouring of it, which Ambrose saith to be "a

HEBREWS.

heathenish error, and vanity of the ungodlj',"
De ubilu Tkeodos. Cyril speaketh nothing.
But by that which Julian objecteih, you may
well see they had no images in their churches,
no not of the cross ol Christ. For it they had,
Julian would not have spared to have charged
them withal, as he doth with the si":n of the
cross painted before their houses, raulinus
indeed, il that epistle be not counterff it, was
persuaded that he had a piece of that cross
whereon Christ died, brought to him by Me-
lania, and sent by his wile Theoasia to his
sister Bassula, who was mother to the wife
ol Severus, of the gift of John bishop of Jeru-
salem, but of this matter, John 19.

5. It is a fond thing with you to conclude,
that God's commandment is not to be observ-
ed, which forbiddeth us lo make to ourselves
any graven images. Because "God himself
commanded these images of angels to be
made, and set in the sovereign holiest place
of all the tabernacle or temple." As though
God forbidding us to make any images to
ourselves, that is, according to our own fan-
tasy and appointment in his service, had re-
strained himself to command and appoint such
fioures or chapes as he thought meet tor his
tabernacle. Or as though by this particular
commandment of God, men were discharged
of the general law, and were at liberty to do
at their pleasure that which God expressly
forbiddetn to be done, except at his appoint-
ment only. But it is not only a ibnd, but a
wicked conclusion, that because these images
of cherubin were made and set up by God's
commandment, therefore much more the
images of Christ, his mother, and Saints may
be made and set in the churches, which God
hath not commanded but forbidden to be
niade to any use of religion. Those cheru-
bin were set in the holiest place, where they
were never seen of the people, therefore out
of du.iger of idolatry ; your images are not
only set openly in churches, but commanded
to be worshipped. That only the idols ol the
Heathen are forbidden, it is a vain cavil : for
the commandment is general, not only against
the images of the Heathen that were made
for any use of relieion, but also against the
like images of all Heretics, as of Simon Ma-
gus, of the Carpocratians and Gnostics, which
had the image of Jesus and Paul, Homer,
Pythagoras, and others. Epiph. har. 24, of the
Melchisedecians in Arabia, th;it worshipped
the image of Moses, Epiph. har. 55. Of the
Colyridians that made and worshipped the
image of the Virgin Mary, Epiph. ha.r. 79. Of
them that hanged up a veil with an ima^e in
a church at Anablatlia, Epiph. cpint. ad Joan.
Hier. and of the Papists which in idolatry by
imagery, exceed all other Heretics, and are
as ill as ilie Pagans.

8. Heaven was not opened by the sacrifices
of the first tabernacle, but by the passion of
Christ, whose virtue as it extended to the be-
jfinninK of the world, to take away the sins of
the faithful, and to justify them by faith: so it
wns available to give them rest in heaven in
their Bouls. Which is the reward of righ-

teousness, until the time come, when they shall

wholly enter into it with their bodies also, as
our Saviour Christ did : wh h was the first
that entered witli his body into perfect glory
of heaven.

10. The one sacrifice of Christ's death is
succeeded instead ot all the legal sacrifices,
but not instead of the old sacraments, because
it is no sacrament, but the ihiiig signified by
all sacraments. And this is a sufficient rea-
son why Christ's one oblation on the cross,
doth not take av.-ay all kind of sacraments, as
it doth all kind of propitiatory sacrifices lor
sin. Neither is the state of the New Testa-
ment without sacrifice, seeing that one sacri-
fice once olfered is ol eternal virtue to recon-
cile all the elect of God forever.

12. Seeing eternal redemption is found by
that one sacrifice on the cross, there remain-
eth now no more sacrifice for sin, therefore
the Lord's Supper is not a sacrifice for sin,
but a thanksgiving, for that only singular sa-
crifice, in which sense the fathers olten call
it a sacrifice, and Augustin most manifestly
in the place quoted. For his words are these :
" The worship of God doth consist most of
all in this, that the soul of man be not un-
thankful to him. Therefore in that most true,
and in that singular sacrifice, we are admo-
nished to give thanks to the Lord our God."
You see plainly he calleth it a most true and
singular sacrifice of thanksgiving, for the only
true, and unsacrificable sacrifice of propitia-
tion for sin, proving thereby that religion or
the worship of God doth now consist most
especially in thanksgiving, which were not
true if the Lord's Supper were a sacrifice
propitiatory for sins. But the fathers knew
no sacrifice propitiatory, but only the sacrifice
of Christ's death, whereby all external sacri-
fices of the law are taken away with the
priesthood thereof, which is translated into
the person of our Saviour only : not as false
sacrifices or priests, but as figures and sha-
dows of the only priest and only sacrifice.
Therefore the apostle doth not dispute only
against the error of the Jews, that thought
their priesthood and sacrifices to be absolute
in themselves, and suf^cient for redempiion
without the sacrifice of Christ, for none of
the Christian Hebrews did so think, though
many obstinate Jews did, of whom Augustin
speaketh. But he disputelh also and more
properly against them, that thought the Jew-
ish priesthood and sacrifice might stand still
and be exercised as they were before, with
relation unto Christ's death, and fetching their
virtue from the only priesthood and sacrifice
of Christ. And therefore you tell a false
tale, when you say, that " is the only purpose
of the apostle." For he standeth not so much
in proving that the old priesthood and sacri-
fices had no virtue but from Christ, as he
doth to declare that they being figures and
shadows, must give place and cease, now the
j body, truth, and light itself is come. Neither
are we so gross or ignorant in the scriptures,
to turn the whole disputation against the po-
I pish priesthood and sacrifice of the mass as

HEBREWS.

339

you imagine. But seeing these reasons and '
argumenis by which the apostle proveth that
the old priestiiood and sacrifices are at an
end, do as well, and nnich rather, exclude
your false priesthood and sacrifice, as they j
did that lawful priesthood with the sacrifices
of the Old Testament: we use the apostles'
arguments, as it is meet for them that know
the right use of the scrip' ures, to overthrow
your blasphemous priesthood and sacrifice.^
As our lathers by the like testimonies of
scriptures overthrow the foolish priesthood
and sacrifice of the Coiyridiaris, which they
might as well say, were meant only against
the Gentiles, as you say the apostle's purpose
is only against the error of the Jews. But
you have very good reasons to prove that
this disputation of the apostle toucheth not
your priesthood and sacrifice By which the
Hebrews might as well' prove, that their
priesthood and sacrifice might still continue.
" For you hold not that the sacrifice of the
altar is the general redemption or redeeming
sacrifice." No more did they that were
Christians, nor any faithful Jew beibre the
coming ot Christ in the flesh. " You hold
that your sacrifice hath relation to Christ's
death," so did the Christian Hebrews and all
the godly Jews before them hold of their sa-
crifices. " You hold that it is the representa-
tion and most lively resemblance of the same."
So were all the sacrifices propitiatory of the
law, in the judgment of all faithful and Chris-
tian Jews. " You hold that it was instituted
and is done to apply in pariicular to the use
of the receivers, that other general benefit of
Christ's one oblation upon the cross." And
all faithful .lews and Christian Hebrews held
the same of the institution, practice, and use
of the old sacrifices ; therefore they might still
use them with as good and better reason than
you may set up a new sacrifice without any
word of God to warrant it. But notwithstand-
ing they held in these points of their sacri-
fices, as you say you do of yours, yet the
apostle's purpose is to prove that those sacri-
fices must now no more be used, because
Christ hath accomplished whatsoever was by
them prefianred bv his one oblation on the
cros-s, having found eternal redemption, and
made perfect forever those that are sancti-
fied. Therefore your understanding is either
very gross, or you are maliciously blind in
the scriptures, that can sec no arguments of
the apostle, for the abrogation of the Jewish
priesthood, and sacrifices propitiatory, though
they were used aci;ording to their right insti-
tution, by thepriesthodand sacrifice of Christ:
but affirm, that the apostle disputeth only
against the incredulous Jews, and their false
opinion of their priesthood and sacrifices to
be sufficient witnoui Christ.

15. The foolish Protestants which know
nothing but Jesus Christ and him crucified,
do unlearnedly, but yet truly believe, that be-
cause alt sins are remitted by force of Christ's
sacrifice once odered on the cross, that there-
fore there should be none other sacrifice pro-
pitiatory for sin after his death. But the

wise and learned Papists, which know much
more of this matter than God hath revealed
in his word, do ihink " that we might as well
say, that iliere ought never to have been sa-
crifice appointed by God." Yes, say we, be-
fore that only propitiatory sacrifice was offer-
ed byChriston the cross, God thought meet to
appoint divers figurative sacrifices to foreshow
the same. Whichall were effectual by the death
of Christ, to assure them of reconciliation
and remission of sins. Neither doth any argu-
ment that we make against popish sacrifice,
prove that there were no sacrifices of Aaron's
order, or the Levitical law. And 1 have
proved before, that the apostle doih not dis-
pute only against the false opinion which the
unbelieving Jews had of them, but also
against the false opinion that Christian Jews
might conceive of their continuance after the
death of Christ. "But he doth never, in all
his discourse," say you, "oppose Christ's sa-
crifice upon the cross, to the sacrifice of the
church," so you call the sacrifice of the mass.
And that proveth very well, that the church
had no such sacrifice in his time, for if it had,
he ought in this discourse to have declared
how that sacrifice mi";ht stand with the only
sacrifice of Christ's death. As the fathers
that followed in those times when the Lord's
Supper was improperly called a sacrifice, do
show that it is a memory of a sacrifice, rather
than a sacrifice indeed, and a sacrifice of
thanksgiving, not a sacrifice propitiatory. And
althoutth the apostle doth not name the sacri-
fice of the mass, which was not invented
many hundred years after his death, yet he
doth so often and in so plain manner, prove
thai the sacrifice of Christ's death is but one,
and once offered by himself, and of eternal
virtue for full redemption, that the Holy Ghost
directing his style, he doth as strongly arm
the church against that blasphemous priest-
hood and sacrifice of Antichrist, as he doth
purposely prove the abrogation and ceasing
of the Jewish priesthood and sacrifices, by

j the only priesthood and sacrifice of Christ's
death. The difference in manner of obla-
tion will not help you, for the apostle saith
e.\pressly, that tliat once sacrifice could be
but once offered, and in that only manner, by
shedding of blood, and death of the priest
himself And if Christ should have ofl^ered
himself often, he should have died often, as
it is plain in the five and twentieth verse, and
so to the end of this chapter. Therefore your
fantastical manner of ofli'ering his body and

i blood in the forms of bread and wine, can
never stand with the apostle's words and plain
meaning. That the sacrifices of Abel, Abra-
ham, Aaron, &,c. were no sacrifices, it follow-

I eth not by any deduction of ours, for we con-
fess they were sacrifices, figurative of the

1 sacrifice of Christ, and so doth Calvin alwavs
acknowledge in his commentaries, and in the
place wliirher you send men, as it were, to
see a miracle. For what deduction is this in
your loi,'ic ? The sacrifice of Christ's death
is the oiily true propitiatory sacrifice whereby

1 God was reconciled ; ergo, there were never

:mo

HEBREWS.

any sacrifices that were shadows and figures
thereol'. It is not therefore your railing of
Calvin's blasphemous pride and ignorance,
without all colour or reason, that will uphold
your Antichnstian priesthood lor which you
Iiave no word ol God, but many words ol God
against it. 'I'hereiore this argument of Cal-
vin shall still hold against your popish sacri-
fice, and tnaketh nothing against the figura-
tive sacrifices of the law.

19. Here is nothing but that which is Con-
tained in the scripiure. For the book was
doubtless laid upon the altar, which was
sprinkled, whence Moses took it, Exod. 24.
Or at least it was sprinkled with the resper-
sion that was cast upon the whole people.
Now for the use of sprinkling, there must
needs be some instrument, which is described
by Moses, Levit. 14, to be made of cedar wood
and scarlet wool, and hyssop, and the blood
to be poured upon water. And this was the
order ol all such respersions, which is describ-
ed in the purging of the leper. And that the
blood of goats is comprehended under the
peace offering mentioned, Ex(d. 24, you may
see, Levit. 3. 12. Therotore here was no need
of tradition for any of liiese ceremonies.

20. The apostle joiiielh sheddiii^ of blood
•with death, and therefore the New Testament
was not dedicated by the sacrament of the
blood of Christ, but bv the blood of Christ
shed at his death. And although the institu-
tion of the sacrament was within the compass
of his passion, in respect of the time, because
it was in the same night in which he was de-
livered after he had Been betrayed, yet was
the sacrament no part of his passion, and
therefore the New Testament was not begun
to be dedicated by it. Neither do ihr words
pronounced by our Saviour Christ ui the cup
declare anysiKh matter, but that the cup is a
sacrament of the New Testament, which is
established by the shedding of his blood on
the cross. Therefore he saith, This is my
blood of the New Testament, which is all one
in sense with these words, This is the New
Testament in my .bloody which is shed for
you. But neither the cup, nor that which
wis contained in it, was the I^evv Testament,
which is the same that the apostle expressed
before. Chapter 8, but a holy sign, sacrament,
or memorial of the same. So the sense is
clear, that the cup is a sacrament of the blood
of Christ, and of the New Testament, con-
firmed thereby, being no more the blood of
Christ itself, than it is the New Testament it-
self, seeing the like speech isof the one and of
the other, "This is my blood. This is the New
Testanienl in my blood. The express men-
tion of remission of sins is referred to the
blood of Christ shed upon the cross, and not
to the sacrament of his blood contained in the
cup. Therefore he saith, Which is shed for
mnnv up'o remission of sins. But the blood
of Christ was not shed in the snjiper, but in
his pasHion. The supper was effectual only
to thcrii that received it faithfully, the blood
of Christ shed on the cross was available for
the sins of nllihp elect, which were not yet

I bom. Therefore the cup did not contain tii'e
j blood itself, but a sacrament of that blood
which was shed on the cross. When the
' apostle saith so expressly, thai Christ oti'ered
not himself often, but once only, he ofl'ered
not himself in the supper, except you will say
he offered not himself on the cross. There-
fore that which is spoken of the sacrifice of
Christ's death, cannot be verified of any other
I sacrifice, nor of the supper, but sacramental-
ly, as it is a figure and remembrance of that
only sacrifice.

Hesychius in the place quoted, meanelh no
more but that Christ by institution of his sup-
per, to be a memorial of his death, declared
that he did willingly offer himself to his Fa-
j ther to die for the people, and prevented the'
I malice of his enemies which sought his death.
And alluding to the phrase of filling their
hands that were consecrated priests, he saith
that "CJiiisi's hands were filled, first in the
mystical supper, when he took, bread and
brake it, and after by the cross, when he was
nailed to the tree. For then taking upon him
the dignity of priesthood, or rather, then ful-
filling it in work, when he always had it, he
dedicated that sacrifice, which was for us."
Therefore as the filling of the priests' hands
was a sign of their consecration unto priest-
hood, so was the institution of the supper a
sacrament of the consecration of Christ's
priesthood, which was in work and deed ac-'
complished only on the cross. Hesychius
therefore doth not apply those things that
were proper to the sacrifice of Christ's death
to his sacramental oflering of himself in the
supper.

23. The offices, places, vessels, and cere-
monies of the old law were figures of heaven
and heavenly things, which are dedicated and
consecrated in the New Testament by the
blood of Christ shod and once sacrificed on
the cross, as is manifest by that which follow-
eth in the text, and not by any blood sacrifi-
ced on the altar, whereof neither the apostle
in this place, nor the Holy Ghost in any place
doth make any mention. And therefore tlie
sudden passage that you ascribe unto the apos-
tle, is a sudden passion of your own brain, for
the apostle was never at your sacrifice of the
mass, that he mightsuddenly passfromlhence
to Christ's entrance into heaven by his death
and bloody sacrifice. Neither doth any ofthe
ancient writers doubt, bin that these better
sacrifices wherewith these heavenly things
are purified, are the only sacrifice of Christ's
death, which is instead of all sacrifices.
" 7'herefore saith Primasius : " The heavenly
things themselves, that is, those spiritual
things which, are now in truth celebrated in
the church, are purified by better sacrifices
than those legal sacrifices, namely by the
blood of the passion of Christ." Oecumeniua
saith upon this text : " Because these heaven-
ly things had need of a better oblation and sa-
crifice, according to their worthiness, the Son
of God himself was sacrificed. Therefore
our Lord's death did profit, and had force not
only to confirm the Testament, but also tp

HEBREWS.

341

this end that he might make a truepurifi-l
cation of the soul." Tlie same words hath
Theophylact. Hesych. lib. 3. irip. IG. Tlie other [
asChrysostom, Ambrose, Tlieodoret, pass it
over in general terms, as a matter undoubted,
that the death of Christ is the only sacrifice,
by which the heavimly things are purified.

23. The aposile's words are plain, Christ
could not oft'er himself any other way than by
dyinjr. Theretbre he offered liimselfbut once
for all, by givinj^ himself to death: and not
twice by any fantastical, hidden, invisible,
mystical or unbloody manner. But yon say,
" as Christ died, and was offered after a sort
in all the old sacrifices, so he is much rather
offered in the sacrifice of the altar of the New
Testament. I answer, that in the old sacrifi-
ces Christ was not offered in truth, l)ut in
figure and signification, therefore in the sa-
crament he is not offered in truth, but a figure,
signification, remembrance, antl representa-
tion of his only true sacrifice, is made in the
sacrament, more nearly and lively expressing
the same, than by any figure of the law it was
e.xpressed. Yet is not tlie sacrament a sa-
crifice properly, but a memory of that sacri-
fice, and a figure of Christ's body, not the very
body itself, but to him that receiveth it spirit-
ually by faith, as the old sacrifices were to
the faithful .lews. But what iitipudency is it
to say, I hat it is most evident by the very form
of the words of our Saviour, used in the in-
stitution of the sacrament, that it is the same
liost, oblation, and sacrifice that was done
upon the cross ? whereas in the institution of
the supper there is no word of oblation, host,
or sacrifice. You show as great impudencv
in saying it is so, "by the profession of all
the holy doctors :" when even their words
which you cite, cry out against you, that they
mean no such matter. For Cyprian saith
against them that ministered the sacrament
without wine, "We find that the cup was
mixed which our Lord offered, and that it
was wine, which he called his blood." Where-
upon it apnenreth, that tlie blood of Christ is
not offered if wine be wanting to the cup, and
(hat the Lord's sacrifice is not celebrated
with lawful sanctificatiim, e.xcept our oblation
and sacrifice do answer to his passion." He
saith not, that the sacrament which he call-
eth a sacrifice of holy service is the self-
same body and blood, the selfsame host, ob-
lation and sacrifice, which was done on the
cross, for wine was not offered on the cross,
but that this sacrament is not rightly celebra-
ted, except it do answer to the passion of
Christ, whereof it is a memorial, that is, that
it be cel-^brated with wine, which our Saviour
Christ did call his blood figuratively, to ex-
press the shedding of his blood upon the
cross.

Cvprian's words are these: "Because we
make mention of his passion in all sacrifices
for the sacrifice which we ofier is our Lord's
passion, we ousht to do none other thin? than
he did. For the scripture saith : So often as
you shall eat of his bread, and drink of this
<;up, you shall show the Lord's death until he

come. Therefore as often as we offer the
cup in remembrance of our Lord and his pas-
sion, let us do that which is certain that our
Lord did " What can be more evident than
that Cyprian in this place calleth the sacra-
ment, a sacrifice and the passion of Christ
figuratively, because it is a commemoration
of the sacrifice and passion of Christ not the
sacrifice and passion of Christ itself. For
Christ is now impassible. Therefore no more
properly than Christ is crucified in the sacra-
ment, no more properly is he sacrificed there-
in. But as the apostle saith figuratively, that
Christ was crucified among the Galatians,
so we may say he is crucified in the celebra-
tion of the sacrament, and sacrificed : because
his death and passion, and the virtue thereof,
is lively represented by the word that is
preached, and the action that is celebrated :
but properly we cannot say that Christ is sa-
crificed or crucified in the sacrament. The
words of Angustin, or rather of Fulgentius
De fide at Petrum, be these : " Hold steadfastly,
and nothing doubt thou, that the same onlv
begotten God, the word bein^ made flesh, of-
fered himself a sacrifice, and host of sweet
savour to God for ns. To whom with the Fa-
ther and the Holy Ghost by the patriarchs,
prophets, and priests, in the time of the Old
Testainent beasts were sacrificed, and to
whom now, that is, in the time of the New
Testament, with the Father and the Holy
Ghost, with whoin he is one God, the holv
Catholic church throughout the whole world
doth not cease to offer the sacrifice of bread
and wine in faith and charity. For in those
carnal sacrifices, there was a figuring of
the flesh of Christ, which he bein? with-
out sin, was to offer for our sins, and of
the blood which he was to shed for the
remission of our sins. But in this sacrifice
there is a thanksgiving and commemoration
of the flesh of Christ, which he offered for us
and of the blood, which the same God hath
shed for us. Of which Paul in the Acts of the
Apostles saith : Take heed to yourselves,
and to the whole flock, over which the Holy
Ghost hath made you bisliops, to rule the
church of God, which he hath purchased
with his own blood. Therefore in those sa-
crifices it was signified figuratively, what was
to be given unto "us ; but in this sacrifice it is
evidently showed what is already given unto
us. In those sacrifices the Son of God was
foreshowed.that he should be slain for uniiodiv
men ; but in this he is declared that he hnth
been already slain for imirodly men, as the
Apostle witnesscth, that Christ when we were
yet weak, according to the time, died for un-
godly men, and that when we were his ene-
rnies, we were reconciled to God by the death
of his Son." In this saying, mark that he
calleth the sacrament the sacrifice of bread
and wine ; that the same is offered tn Christ
I by the whole church as a thanlcsjiving and
commemoratio'i of the death of Christ, that
I the death of Christ is showed therein, and
I not that Christ is showed as killed, but that
' he hath been killed. All which is manifestly

m

HEBREWS.

against the sacrifice of the mass, in which
neither bread nor wine is sacrificed, not to
Christ, but Christ himself" is said to be sacri-
ficed to liis Father, not by the whole church,
but by the priests only, not ns a thanksgiving
only, and commemoration ni' Christ's death,
but as the selfsame host, oblation and sacri-
fice that was done on the cross. By all which
it is evident that he speakeihnot of the sacri-
fice of the mass, but ot the celebration of the
Lord's Supper, which is a spiritual sacrifice
of thanksgiving, and not the same sacrifice
that was done upon the cross but figuratively,
sacramentally, and improperly. And what
should Gregory Nazianzen mean by "the
priest mingling himself with the great pas-
sions of Christ," but his contemplation of
them to stir up himself and his people unto
thanksgiving for them ? For the sacrifice of
Christ's death he calleth " that great and un-
sacrificable sacrifice, or which cannot be sa-
crificed again." Therefore he speaketh di-
rectly against your Popish sacrifice, which
you say to be the same that was done upon
the cross. The words of Anibrose be these :
" Beloretime a lamb was ofl'ered, a calf was
offered, now Christ isoffered, but he is ofl'ered
as a man, as receiving passion, and he ofier-
eth himself as a priest, that he may forgive
onr sins. Here in an image, there in truth,
where he maketh intercession with the
Father, as an advocate for us " Is it not
manifest in these words, that Christ is not
now offered in truth, but in an image and rep-
resentation of his death, because the sacra-
ment is a preaching or showing of his death
until he come ?

As to the counterfeit epistle of Alexander,
although it deserve no answer, yet the w'ords
you cite, do not prove your saying. For the
passion of Christ is celebrated by the Sacra-
ment of the body and blood of Christ: yet
the sacrament is not the same sacrifice that
was done on the cross and can never be re-
peated. Gregory meaneth no otherwise that
Christ suffereth again, than Paul when he
fiaith Christ was crucified among the Gala-
lians, GaL 3. that is, his passion and death is
plainly showed, not actually renewed, nor
Christ suffering any thing indeed, but figura-
tively and improperly. Hesychius speaketh
undoubtedly of the sacrifice of Christ's death,
and his words are these ; " Not one sin only,
but many sins are fbrniven us by the sacrifice
of the only begotten Son, that is to say, the
pardoning of all mankind, life in perfect phi-
losophy or wisdom, and a singular introduc-
tion of the mysteries of the New Testament,
to the exemplars and figures of which ihe
sacrifices which are assigned to the person
of the high Priest, were offered, most of all
showing the shadow of heavenly things, by
those things whii-h were done upon earth."
Is it now the sacrifice of the mass, or Christ's
death, by which all sins are forgiven, all man-
kind pnrdiined, the mysteries of the New Tes-
tament are brought in '>. The same father,
speaking afterward of the sacrament, saith,
it 18 " both bread and flesh," meaning the one

properly, the other figuratively and sacra-
mentally. Wherefore I say again, that you
have cited the sayings of the lathers without
all, which make against you very plainly.
And that the fathers call the sacrament an
unbloody sacrifice, they do plainly distinguish
it in kind, and not only in manner of sacrifi-
cing, Irom the bloody sacrifice of Christ's
death. For by that was remission of sins, by
the other could be no remission of sins, be-
cause without shedding of blood there can be
no remission of sins. Therefore the fathers
calling the sacrament an unbloody sacrifice,
did plainly declare that it was no propitiatory
sacrifice, but a sacrifice of thanksgiving, and
remembrance of Christ's death. Which Cal-
vin knew right well, and therefore saith, that
the Papists did wickedly abuse those speeches
to maintain a sacrifice of their own invention.
Yea he saith it is a devilish invention, that
Christ should be often sacrificed, seeing he
cannot die often, and without death there can
be no sacrifice tor sin. These things are so
plain in the Apostle, that they need no expo-
sition ; yet all the fathers agree, that there is
but one sacrifice propitiatory for sins, namely,
the death of Christ. Chrysostom saith there-
fore, that the supper is " rather a remembrance
of a sacrifice" than a sacrifice indeed. Horn.
17, which is the meaning of the rest of the
fathers when they call it a sacrifice. Or if
they meant otherwise than the Apostle
teaclieth so plainly, we may withouf pride
say with Calvin, it is not to be regarded
what any man hath said, but what the Holy
Ghost saith, of whom all men ought to learn
to speak.

Chapter 10.
1. The sacraments and ceremonies of the
old law, were shadows of Christ's only sacri-
fice and the virtue thereof, not of our sacra-
ments, as it is manifest in the lOih verse.
Neither do the sacraments of the New Tes-
tament, contain or give grace, justification,
and life, to the worthy receivers, but are
certain testimonies of grace, justification,
and life, given to God, reconciled to us by
the only sacrifice of Christ's death. And so
were the sacrifices and ceremonies of the Old
Testament to the worthy receivers, as effec-
tual to assure the fathers of grace, justifi-
cation, and life everlasting, by the death of
Christ, as our sacraments are to us. Al-
though in respect of more clear, plain, and
lightsome signification, our sacraments do far
exceed the sacraments of the Old Testament.
And so the Gospel, with the sacraments there-
of, may be called an express image or f rm
of good things, in respect of the law with
the ceremonies thereof, which was but a sha-
dow of them. The sacrifice of the mass hath
no ground in the word of God, and is di-
rectly contrary to the only sacrifice of Christ's
death once ofl'ered for all, is no express form,
or representation of Christ's death, but an
apish counterfeiting of Christ's actions con-
cerning the ceremonies, and concerning the
doctrine of it, a moat horrible blasphemy

iiLnr.;:v.\=.

343

against the perfection and sufficiency o(
Christ's only sacrifice.

'2. The Hebrews to whom the apostle
writeih were Christians, and therefore could
have no such gross opinion of the sacrifices
ol the law, which no faithtui Jew iiad before
the coming of Christ. Therefore they be-
lieved that all those sacrifices took their ef-
fect, only ot the death of Christ. Yet they
thought they must be still ofi'ered, to apply the
virtue of his death unto them. But the apostle
declareth, that alter the sacrifice of Christ
once offered, whereby all sins are taken away,
there are ineans by God appointed, to ap-
ply the virtue thereof to every person, but
all sacrifices for sin must needs cease. How-
beit you say, "That Christ's death being once
applied to man by baptism, wipeth away all
sins, S^c, though for new sins, other re-
medies be daily requisite." Where your
speech is doubtful, whether you mean other
remedies than the death of Christ, or other
remedies than baptism. In truth not the ex-
ternal iicl of baptism, but the inward working
of God's Spirit, washeth away all sins in the
elect, by the virtue of Christ's death, which
is testified and confirmed unto us, by the out-
ward sacrament of baptism. The virtue of
which application by God's Spirit, in our re-
generation, cxiendeth not only to the sins
past, but to all infirmities to come. And the
sacrament of baptism is a seal for confirma-
tion of our faith, of remission of our sins
committed after baptism received, when we
are penitent for them, as well as of sins com-
mitted before : seeing it hath relation to the
death of Christ, whereby all our sins are for-
given. Therefore although the ceremony of
baptism ought not to be repeated, yet the vir-
tue of Goers Spirit testified thereby, that we
are born again tobe the sons of God, remaineth
unto our life's end, and unto eternal life. Al-
though, for further confimation of our faith,
and assurance of our perpetual conservation
in the body of Christ, whereunto we are en-
grafted by baptism, the mercy of God hath
added another sacrament of our spiritual
nourishment and feeding with the very body
and blood of Christ crucified. Not as a new-
sacrifice for sin, nor as a reiteration of that
only sacrifice of Christ's death, but as an un-
doubted pledge of his grace, whereby we
are assured that we are not only born again
to be his children, but also are fed with the
food of life and immortality, that we might
always continue in the state of God's children,
even until we are put in possession of our
heavenly inheritance. Therefore there is
none other remedy for sins committed after
baptism, but the sacrifice of Christ's death :
the virtue and torce whereof is inwardly ap-
plied unto every person, on God's behalf by
his Spirit, on man's behalf, in them that have
understanding by faith in his word preached,
and testified outwardly, by the holy sacra-
ments of baptism and the Lord's Supper.
That the Jewish sacrifices were no sacrifices,
no man in his right wits would affirm, but the
repeating of them argueth, that ihey were

imperfect sacrifices, that did not take away
sin. So the repeating of the sacrifice of the
mass declareth, that sin is not taken away by
it, yea it doth blasphemously imply, that sin
is not taken away by the death ol Christ.
For remission of sins once obtained, "there
remaineth no more sacrifice for sin," verte
IS. If therefore remission of sins were
obtained pertectly by the death ot Christ,
the mass is no sacrifice for sins. If the
mass must needs be a sacrifice for sins, then
remission of sins was not obtained by the
death of Christ. "But the popish church's
sacrifice," you say, " is of another kind than
those of the Jews," and you say right. For
they were ordained by God to be holy sacri-
fices and sacraments of remission of sins, by
the only perfect sacrifice of Christ's death',
but yoin- sacrifice hath no institution of God,
and IS blasphemous a<:ainst the only sacrifice
of Christ's death. Where you say, " He
maketh no opposition betwixt it and Christ's
death or sacrifice on the cross in all his epis-
tle." I answer, he maketh such opposiiioi\
as is between contradictories, sacrifice and
no sacrifice. For Christ's death being the
only sacrifice for sin, there remaineth now no
sacrifice for sin, whereas between the sacri-
fices of the Law, and Christ's sacrifice, he
maketh such opposition as is between rela-
tives. Because all these sacrifices did sig-
nify this only perfect and absolute sacrifice.
" But rather," you say, "as a sequel of that
, one general oblation, covertly always he in-
! t'erreth the same." It is a very covert illa-
' tion, that by no argument can be deduced out
of his words or sentences. And it is a mon-
strous sequel, that one only sacrifice but once
offered, never to be reiterated, after which
there remaineth no sacrifice for sin, should
draw after it another sacrifice, to be repeated
ten thousand times every day. " But it is the
selfsame host," you say, " and offering, that
was done upon the cross in a different man-
ner, and continually is wrought by the same
priest." But the text is plain, that Christ of-
fered himself but once, and that was upon the
cross, and by that one oblation, he made per-
fect forever all that are sanctified. There-
fore vour device of a different manner, cannot
stand with the scripture, by which it follow-
eth that Christ offered not himself once only,
but twice in his own person, and a thousand
thousand times by popish priest'". Seeing
you have no grounfl in the word of G.id to
warrant this your oti'ering in a different man-
ner, you may as well invent ten thousand dif-
ferent manners in which Christ hath or doth
offer himself so ofien, to elude that which the
Holy Ghost speaketh so plainly of Christ's one
oblation but once offereo. as you have invent-
ed this one different manner. But seeing the
scripture testifieth, that perfect redemption is
WTOughtby that one oblation of Christ on the
cross, what need or use is there, that Christ
should be often offered in any different nnn-
ner? vvhere was it ever heard in the scripture
that one sacrifice should be offered by two
priests ? For you say, that your popish sacri-

341

HEBREWS.

fice "is conlinually wrought by the selfsame
priest, Clirist," and yet you stoutly defend,
tliat it is ottered bv the popish priest ihat saith
mase, who is a priest alter ihe order of Mel-
chisedec, to oiler up ihis sacrifice, as Christ
himself was. How can these blasphemies
and absurdities, with any coi.seience be main-
tained ?

4. The fruit of Christ's death w^as never ap-
plied to the carnal .lews, which made such
account of their sacrifices, without relaiionto
Christ s death. But to them that esieenied
ri''htly of the sacrifices of ihe law, the fruit of
Christ's death was applied, as it is unto us by
the Spirit of God and taiih, testified and con-
firmed by those sacraments.

5. He meaneth, that God would no host nor
sacrifice tor sin, to work satisfaction and re-
conciliation, but only tiie sacrifice of Christ's
body upon the cross. Whereof the legal sa-
crifices were figures and shadows. As for
the popish sacrifice of Chrisi's body upon the
altar, it is a blasphemous device of AnticliHst,
whereof the scripture never speaketh.

f>. 'J'he scripture testifieth, that Christ's
body was made for his one and only oblation
upon the cross, and not for any second obla-
tion, or infinite repetitions of the same obla-
tions upon the aliar. And the necessity of his
humanity, to be a priest, and lo have a sacri-
fice, God he thanked, we understand suf-
ficiently, as also the necessity of his divinity,
to make his ministry and sacrifice acceptable.
"But that Christ's body was given him, not
only to be the sacrifice upon the cross, but j
also upon the altar, Augustin affirmeth.'' If ;
Augusiin affirm that for which he hath no i
warrant in the scripture, his affirmation is no j
ground to build our faith upon. But his words
being rightly understood according to his
meaning, which he deciareth at large in other
places diiih nothing avail to confirm the popish
sacrifice. For in the former |)lace he meaneth,
that the sacrifice of Christ's body, was but {
once offered by himself upon the cross. Yet
he instituted in the sacrament a table, for
participation of the same body then sacrificed
winch continueth to the end of the world,
wherein Christ is not properly sacrificed,
again, but the feast of Christ's only sacrifice,
for participation is continued in a holy me-
morial. For we must not think that Aul'us-
lin would apply that scripture to the Lord's
Supper, which the Apostle so evidently and
properly applied to the death of Christ. There-
fore he useih the word sacrifice in such
speeches improperly, for a sacrament or holy
sign of that sacrifice, not for a sacrifice indeed.
As he deciareth De Civil, lib. 10. cap. 20. say-
ing. " Bv this he is a priest, he himself ofTer-
ing, and \ie himself being the oblation. Of
which thing, he would have the daily sacrifice
of the church to be a sacrament, seeing he is
the head of his own bodv, and she is the body
of her own head, as well she by him, as he by
her, being accustomed to be offered." In
thone words he deciareth first, that the Lord's
niinper iH improperly called a sacrifice, when
indeed It IH a sacrament of the only oblation

of Christ. Secondly, th'at in this sacrament is
ofl'ered not a sacrifice propitiatory lor sin, but
a spiritiial sacrifice of ihaLksgiving, lor ihe
redemption of the church, which is spiritually
oflt-red by Christ in this sacifice, as Christ is
offered by the church. His meaning also, of
the use of this term saciifiee, he showeih
Episl. 23. Bonifacio. "Was not Christ offered
but once only in himself? and yet in a sacra-
ment, he is not only offered for tbe people, at
eyei-y solemnity of Easter, but every day.
Neither doth -he lie, that being asked the
(juestion, doth answer, that he is offered- For
if sacraments had not a certain similitude of
those things, whereof they be sacraments,
they ?hf:nld imt be sacraments at all. And of
;'ii - >iii:iiiii li, , ! .1 iiie most part, they receive
!-' I, I' ' ■ <- i, !,, HITS themselves. There-
1'' I .,(!:.■ ', .111 manner, the sacrament
o. :iit Uwuv .)l Ciiii-i IS iLebodyof Christ, the
sacrament oi the blood ol Cliiis- is the blood
of Christ, so the sacrament of faith is laith."
It is most clear by this saying, thai the sacra-
ment was called a sacrifice improperly^ be-
cause it is a sacrament or holy sign of the
only sacrifice of Christ's death, a.» also it is
called the body of Christ, because it is
a sigi. and sacrament iheTeo*. . The place
of Augustin, De Trinitat. Uber 4. cap. 14.
is most impudenily alleged, to prove that
Christ's body was given him to be sacrificed
upon the altar, where Augusiin speaketh only
of the -sacrifice of Christ's death, whereof he
spake in the chapter before, where he saith:
" By his death, liiat one mo:<t true sacrifice
offered for us, \\lia; sins soever there was,
for which the principalities and powers held
us by right, to suffer punishment, he purged,
abolished, extinguished, and by his resurrec-
tion into a new life, he called us that are pre-
destinated, and being c.-illed, he justified us,
and being justified, he glorified us." There-
fore it is true that it is cited in the decrpes of
Augustin, de con.''ec. ^isl. 2. cap. hoc est. " That
offering of his flesh, which is made by the
priest's hands, is called the passion, death,
crucifying of Chrisi, ndt in truth of the thing,
but in a signifyii'L' niysie-rv.

8. By the sacriti'-e ol Christ once offered,
all hosts and sacrilices are taken away : as
the words of the text are manifest, seeing we
are sanctified by the oblation of (lie body
ofChist once offered, ver. 10. That which
cometh in place therefore of the f)ld sacri-
fices of the law, is the one only oblation of
Christ's body, which was once offered, and
neither can, nor need ever to be offered any
more.

That the Hebrews, to whom the Aposilfe
writeth, in that they were Christians, did re-
fer their .sacrifices to Christ's only oblation,
as all faithful .lews did before Christ's coming
in the flesh I have often proved : for else
they should have been no better than carnal
.Tews. And this to deny is intolerable, both
ignorance and impudence in these Rh( mish
Papists. The words of the Apostle spoken
in defence and declaration of the value and
efficacy of the sacrifice of Christ's death

HEBREWS.

345

once offered, and never to be repeated, do of
themselves overthrow your blasphemous sa-
crifice ot ihe mass: iherelore we do no way
abuse them. Wlierefore, whereas you say,
"The Apostle's reasons of many priests, and
otten repetuion of the same sacrifices, con-
cerneth I'le sacrifices ot the law only," it is
false, for they make also and much more,
agaiirst all the false sacrifices of the Gentiles,
and all other false sacrifices, whatsoever the
devil should afterward invent by Heretics.
Tnerefore Augustin saith. "To this highest
and true sacrifice, all false sacrifice have
given place." De civil, lib. 10. c. 20. Again
the Apostle's reasons do so make against the
many Priests and often sacrifice ot the law,
that they must give place to the only Priest
and sacrifice once offered by Christ : whereas
if there be infinite Priests and sacrifices, or
one s;icrifice infinitely repeated in the New
Testament, the Apostle's resisons make nothing
against the inuliitude ot Priests and sacrifices
of the law. That " he speaketh no word of
the sacrifice of the mass," it is because
tl.ere is none such, but against that lalse
fiction of such a blasphemous sa(;rifice, he
speaketh often when he speaketh of the
singular priesthood of Christ, and of his
one oblation once ofiered, whereby eternal
redemption is found, and of the impossibility
of reiterating the same sacrifice, because
Christ can die no more. Where you say
your popish sacrifice and sacrificing priest-
hood, " IS of Christ's institution to be done
daily unbloodily," you have no word ot God
to prove such institution or manner of obla-
tion ; wherefore it is nothirig else but a blas-
phemous invention of Antichrist, to deface
the glory of Christ's only sacrifice. As for
the judgment of all antiquity, if it were con-
trary to so clear light of the truth, as is ex-
pressed in plain words and most evident rea-
sons in this Epistle, it were nothing to be
regarded. But as I have often said and
proved the ancient fathers, although they do
improperly use the word of sacrifice, for that
which is but a sacrament and commemoration
of the only sacrifice of Christ once offered on
the cross : yet do they expound themselves at
one time or another, that they mean it to be
only a sacrament, not a sacrifice propitiatory
indeed, or else a spiritual sacrifice of praise
and thanksgiving. That you say our arguments
were answered twelve hundred years ago,
jt is false : for none of the fathers of that age
acknowledged your popish sacrifice of the
mass. The words that are ascribed to Am-
brose, are the same which are found in the
commentary of Chrysostom upon the He-
bre\ys, and do plainly declare that the cele-
bration of the Lord's Supper is improperly
called a sacrifice, beinii indeed a commemo-
ration of the only sacrifice of Christ's death :
and therefore it toUoweth, that it is rather a
memory of that sacrifice, than a sacrifice in-
deed. " We offer not another sacrifice, as the
high Priest, but the same alvvav.s, but rather
we work the remembrance of a sacrifice."
Thus Ambrose and Chrysostom do plainly

confess, that the sacrament is improperly
called a sacrifice, which is rather an exem-
plar, a remembrance, or memorial ot that
sacrifice of Christ. The saying of Friniasius
also you do falsify, by gelding out these words
which do expound his mcaninL'. For these
are his word.s. " What then shall we say?
do not our priests the same thing daily, whde
they offer sacrifice continually ? they ofl'er in-
deed but for the remembrance of his death.
And because we sin daily, and have need
daily to be cleansed, because he cannot now
die, he hath given us this sacrament of his
body and blood, that as his passion was the
redemption and absolution of the world: so
also this oblation may be redemption and
cleansing, to all that ofler it in true faith, and
have a good intention.

He saith not, that the priests offer a sacri-
fice propitiatory for sin, but they are said to
offer sacrifice nnproperly : for they offer not
absolutely but unto, or tor the remembrance
of Christ's des^h.

He saith, that Christ hath given this sacra-
ment of his liody and blood, that by true faith
we might a[)p!y the benefit of redemption by
Christ's death' unto us, seeing the sacrament
is a seal of God added to his word, to confirm
our faith. And this is the true meaning of
Primasius, howsoever by leaving out and
altering his words, you would enforce him to
say another thing. Neither doth Bede, al-
though he lived in a superstitious time, Ions:
after Antichrist did openly show himself, call
the mass, the everlasting redemption of body
and soul ; but saith, that upon the credit of
the report of one Imma, a meet argument for
such a conclusion, which said he was deli-
vered of his bonds, wherein he was held pri-
soner, so often as his brother Tunna caused
mass to be said for him, supposing he had
been dead : " Men understood, that the health-
ful sacrifice availed to redemption both of soul
and body everlasting." The like fable telleth
Gregory, horn. 37. (>i Evani;. The words of
Primasius that fcdiow do show, that Christ is
daily received whole of every one of the faith-
ful, that recciveth the sacrament worthily by
his divine power, not altering the nature of
Christ's body, but by feeding them with it
spiritually through faith. The other saving
borrowed out of Chrysostom by Theophvlact,
Oecumenius, and the rest, doth manifestly de-
clare, that those fathers called the celebration
of the Lords Supper, by the name of a sacri-
fice improperly, which thev contessed to be
rather a remembrance of Christ's only once
offered sacrifice, than a sacrifice indeed, as
that was. 'Wherefore thousrh they yielded to
(he term that was commonly received, yet ns
well in their commentaries upon this epistle
as in other of their writings, they declared
how thev understand ihat term : the improper
use whereof is the onlv colour that you have
in the ancient fathers for your propitiatory sa-
crifice ; but in the scriptures you have not so
much as the shadow or colour of the name of
sacrifice, ever applied to the celebration of
the Lord's supper. And as for the ancient

346

HEBREWS.

liturgies, they have not sacrifice in them of
the very bodv and blood ot Christ, but only a
remembrance ot the only sacrifice ot Christ's
death, tor which tliey otier the spiritual sacri-
fice ol" praise and thanksgiving, of themselves
and all that they have. The multitude ot
places that arc quoted, are for the most part
answered already in Luke, cap. 22. Seel. 5.
The rest have nothing but the name of sacri-
fice, which how it was understood, I have
often declared. But that which is quoted oiit
of the first Nicene council out of the Greek is
this : " In the holy table let us not basely at-
tend the bread and cup set before us, but
lifting up our minds, let us understand by faith
that Lamb of God which takeih away the
sins of the world, to be set on that holy
table, to be unbloodily sacrificed of the priests,
and that we truly taking his own precious
body and blood, do believe these to be mysti-
cal tokens of our redemption. For this cause
we take not much, but little, that we may know
we take not to fill us, but for holiness." The
very words here used do plainly declare, that
Christ is not really offered in the sacrament,
but aQvriiii, without sacriSce, that is, by a
cominemoration of his death and only sacri-
fice. The like v\-ords they have of baptism :
" Dost thou see water ? understand that the
power ol God is hidden in the waters."
Where every man seeth that the w^ords must
be understood figuratively, as it is usual in sa-
craments. In the libel of accusation of Dio-
scorus, exhibited to the council of Chalcedon
by Ischyrion a deacon, it is declared, that
whereas the Emperors had appointed certain
corn to be given to the cities of Lybia, spe-
cially that of it the sacrifice might be offered
and the rest be bestowed upon the relief of
the poor. Dioscorus sold the said corn at ex-
cessive prices, so that of it " neither the reve-
rend and unbloody sacrifice was celebrated,
nor the noor relieved." Here is nothing but
the bare term of host and sacrifice, by which
is meant the celebration of the Lord's Supper,
whereof the multitude did often communicate.
For else a small quantity of corn would serve
to offer the popish sacrifice of the mass. In
the council of Ancyra, the first canon e.xclu-
deth priests from exercising their office, if
they have sacrificed to idols, among which
offices offere, to offer is named: wherebv the
celebration of the Lord's Supper is signified.
In the fourth canon is no word of sacrificing,
but to idols. In the fifth canon is decreed,
that they which in rnourning garments and
behaviour, have come into the temple of idols,
should after three years' repentance, be re-
ceived to the communion " without oblation :"'
that is, their oblation should not be received,
as was usual to be received of other Chris-
ti.'ins that had not fallen : although Balsamon
thinkfih it to be meant of the participation
of the Lord's Supper. In the council of Neo-
cesarea, it is decreed, that in presence of
the bishop, the priests should "not offer,
nor pve the sanctified bread, nor deliver the
cup. ' VVhich is nothing else, but to offer
the sacrifice of praise and thanksgiving in

[ the ministration of the Lord's Supper. In the
I council of Laodicea it is decreed, that after
I tiie priest by a kiss hath given peace to the
bishop, and the laymen one to another, then
" the oblation should be offered." Which whe-
I ther it be the distribution of the Lord's Sup-
per, or some other oblation ; certain it is
that it was not the sacrifice of the mass,
which is done before the Pax be given. In
the 2d of Carthage, is nothing but the word
sacrifcing ; which proveth no propitiatory
sacrifice of the body and blood of Christ. In
the 3d of Carthage it is decreed, "that in the
sacraments of the body and blood of our Lord,
nothing more be ofiered than our Lord him-
self delivered, that is bread and wine mixt
with water : and that nothing more be offe'ed
in the sacrifices, but of grapes and corn."
This decree tcstifieth, that the sacrifice was
of bread and wine, not of the natural body
and blood of Christ : also, that Christ deli-
vered bread and wine, which overthroweth
transubstantiation : as for the name of sacri-
fice, we have sufficiently declared how it
was used. In the 4th of Carthage, is nothing
but the name of " oblation," and "the conse-
cration of the oblation :" which proveth that
the oblation was not the body of Christ : for
the body and blood of Christ is not consecra-
ted, but the bread and wine to be a sacrament
thereof. The counterfeit fables of Andrew
and Martial, are worthy of no answer. Ori-*
gen speaking of the bread of proposition,
saith: "If these things be referred to the
greatness of the mystery, thou shalt find that
this commemoration hath effect of great pro-
pitiation. If thou return to that bread which
came down from heaven, and giv'eih life to
this world, this bread of proposition, whom
God hath set forth to be a propitiation by
faith in his blood : and if thou look unto that
commemoration of which our Lord saith :
Do this in remembrance of me, thou shalt
find, that this is the only commemoration that
maketh God merciful to men." In these
words he doth not call the sacrament a sacri-
fice, but a commemoration : which as it is a
sacranient of Christ's death, whereby only
God is reconciled unto us, so it confirmeth
our faith in that reconciliation, and sacra-
mentally reconcileth God to men. Finally
the unlearned are to be admonished, that the
participle which they translate here in the
present time "offering," as (hough Christ still
offered, is in the Greek of the preter tense or
time past, and should have been translated
after he hath offered, or having offered.

18. The apostle concludeth, that seeing re-
mission of sins is obtained by the sacrifice of
Christ's death, there remaineth now no more
sacrifice for sin. Thereof it foUoweth invin-
cibly, that the mass is not a sacrifice for sin ;
to avoid which most clear consequence, you
say most impudently, the full pardon obtained
in baptism is called' an oblation for sin. So
you will bring in the sacrifice of baptism, as
you do the sncrifice of the mass. Such mon-
strous conclusions you invent to obscure the
most clear light of the truth. For it is most

HEBREWS.

manifest, that the apostle out of the text of
scripture rehearsed immediately before, con-
cluJeth, that all oblation is now taken away,
because remission of sins is obtained by
Christ's one oblation of himself upon the
cross. Chrysostom saith, " Therefore he
forgave sins, when he gave the testa-
ment, he gave the testament, by his sacri-
lice ; if therefore he forgave sins by one sa-
crifice, now there is no need of the second."
Theodoret saith, " Where there is remission
of these things, now there is no oblation for
sin ; for it is superfluous after remission is
given. And he promised remission, saying,
Their sins and iniquities I will no more re-
member." Primasius referreth it to the abo-
lishing of the sacrifice of tlie law, but the
text is general of all oblation, and the same
reason e.xtendeth to all other sacrifices that
might be invented. Photius upon this te.\t
saith, "What need is there of many oblations,
when that one which Christ ofTered is suffi-
cient to take away sins ?" The sacrifice of
the mass therefore, can never stand with the
truth of this te.\t to be a sacrifice for sin.

20. To dedicate is not always to be author
and beginner of a thing. We read that di-
vers men have been authors of the building
of the temples, which other men have dedi- ,
cated. The Greek word signifieth also to ;
prepare, and so doth Ambrose translate it.
And you falsely belie it, to say we hold
with any heresy, that Christ was not the first
man that entered into heaven with his body,
or whole humanity, as the text is ; and that
dedicated and prepared the way for all his
members to enter into heaven, both with their
bodies and with their souls ; by virtue of
whose death, allthe faithful from the beginning,
were received into heavenly rest in their souls.

26. By that which foUoweth in amplifica-
tion of this sin it is manifest, that the apostle
speaketh not of every voluntary trespass, but
of wilful, obstinate, and contumelious falling
away from Christ, which is sin against the
Holy Ghost, and shall never be remitted,
either in this world or in the world to come.
Therefore this text favoureth not the heresy
of the Novatians, which denied repentance
after baptism for any offence. " But it is most
wicked blasphemy," you say, "to affirm, that
wilful and general apostacy can never be for-
given." You must charge the apostle then
with blasphemy, and our Saviour Christ, for
their words are plain to that effect. " But the
meaning," you say, "is only to terrify the He-
brews, tliat falling from Christ, they cannot so
easily have the host of Christ's death applied
unto them." His meaning indeed is to terri-
fy the Hebrew, but he feigneth not the danger
to be greater than it is, when he saith, it is
impossible for them to be renewed, that have
sinned against the Holy Ghost. He wanted
not words to have expressed his meaning, if
it had been only " of the hard sacramentafpe-
nance, satisfaction, and other hard remedies
that Christ hath prescribed after baptism,"
but never a word of them in scripture. He
would not have said, it is an impossible thing.

but it is a hard matter. Yea, if he had known
how easily all that hard penance, satisfaction
and other liard remedies may be released by
a general pardon of the pope, ajxena et culpa,
he could not justly have terrified them with
the difficulty of the remedies. For the host
I of Christ's death is not more easily applied
I by baptism, than all penance and satisfaction
I is released by a pope's pardon. Therefore
I all your doctrine of hard penance, satisfu'-'ion,
and other hard remedies after baptism, tend-
eth to non ■ other end but to advance the
pope's pardon above the passion of Christ.
', riiat which you allege out of Cyril, is the sav-
' ing of lodocus Clijtova;us, author of those
j four books of the commentaries upon John,
that are inserted in his works, to supply the
I want of so many books of Cyril that are lost,
i Wherein you, that so often charge us to write
and reason so unlearnedly, so ignorantly, so
foolishly, behave yourselves most ridiculous-
ly, ignorantly, foolishly, unlearnedly, and de-
clare what judgment you have in the writings
of the ancient fathers. We confess with
Clictovoeus, that the apostle doth not take
away remission of sins, ten thousand times
committed after baptism, but to them that are
fallen away, he denieth renewing by repent-
ance, such as is testified by the sacrament of
baptism. Which having relation to the only
sacrifice of Christ's death, hath always power
to assure us of remission ot sins, if we do not
by wilful falling away, and sinning against the
Holy Ghost, make the death of Christ inefTec-
tual unto us.

It is no perilous thing to read the scriptures,
for then the apostles that wrote them to be
read, were authors of the peril, but for igno-
rant and ungodly men rashly to follow their
fancy, in expounding of the scriptures, and to
interpret them so as they be contrary one to
another, which in the word of truth is impos-
sible.

29. Whosoever dishonoureth the blood of
Christ verily shed on the cross, or the sacra-
ment thereof, which is the seal of the confir-
mation of the New Testament in the same
blood, is worthy of death temporal and eter-
nal, hiesych. lib. 2. cap. 16, Origen in Hieroin.
The same hath Rabanus Maurus, in Hier. lib.
7. cap. 13.

31. Let all Christian people be careful not
to commit sin, and of such sins, as through
frailty and imoraiiee they have fallen inii', let
them be truly penitent in this life, and obtain
mercy by the only satisfaction o( Christ, or
else look for eternal damnation, bvihe terri-
ble sentence of God's justice. The pain^
of purgatory are but a vain terrieuUinient,
to make men pay dear for Popish masses,
merits, satisfactions and pardons.

34. To be merciful to the afilicted for true
reliuion, is a good work, which (Jod willdoubt-
less'largely reward of his promise, not of the
merit thereof. Therefore no trust is to be re-
posed in the m"rit of good works, but only in
the mercy of God, which forgiveth our sins,
and rewa'rdeth his gifts in us, not our merito
or deserts.

IIEBilEWS.

35. Good works are good testimomes of i
faith, by which we have contidenoe oi salva- 1
lion, by the only grace of God, and not by the j
niCiit of our works: yet have good works j
great reward, grounded upon God's promise, !
mid not upon the worthiness of them. And ;
confidence in this place, is steadfastness of'
faith, not in ih^^ merit of good works, hut in
tl)p mercy of God, who hath given good
works to be fruits of faith. Ambrose, upon [
verse 19, saith, " Having confidence, brethren, ,
wherein? As sins cau^e shame, so forgive-'
ness of sins causeth confidence, both that we \
are made fellow-heirs, and that we enjoy so
great love " And upon this text he saith,
" Nothing is necessary for you, but that you [
stand fast, and continue in your strength,
which liath great reward with God." Whioli I
words Prima.suius repeating, saith, " Nothing I
is necessary for you, but steadfastness in your
faith."

Chapter 11.
1. The apostle dolli not give here a perfect
definition of faith, but describeth it so far
forth, as was necessary for his purpose of ex-
hortation to patience. The fulness of the pro-
mise, neither the fathers before Christ, nor
any since Christ, have yet received in heaven,
nor shall before the general resurrection, when
all the elect shall be made perfect together.

1. It foUoweth of necessity of the whole
discourse of the apostle, that every one of the
fathers believed that his sins were forgiven,
and that he should be saved. For no sinner
can hope to have reward of eternal life which
God promiseth, except he believe that God
hath forgiven his sins, which deserve eternal
death. I'hat sectmasters of con'rnry sects
believe that they shall be saved, it is no true
faith in them grounded upon God's word, but
a vain per.suasion, as is in the Turk.s, Papists,
and !-uch like, Damasc. Orlhodor. fid. lib. 4.
cip. 1. This faith is a substance of things
that are hoped, an argument of things that
are not seen, an undoubted and unwavering
hope as well of those things which are pro-
mised unto us by God, as of the obtaining of
our petitions.

1. Faith, is of such things, as God's word
teacheth, that are not seen, therefore the Ca-
tholic Church, and the perpetual continuance
thereof, being an article of faith is not seen.
But it is not sufficient that a thing be invisible,
to make it an article of faith ; but it must be
grounded upon the word of God. Therefore
that carnal maimer of presence of Christ's
body and blood in the sacrament invisibly,
bein" not taught in the Scripture, but con-
futed thereby, is no article of faith, but a
gross heresy. Yet in such sort as Christ
saith, the sacrament to be his body and blood,
sacramentally, to assure us that we are fed
spiritually with the very body and blood of
Christ unto everlasting life, because it is
taiidhl in the word of God, though it be
neiihf-r seen with the eye, nor to be conceiv-
ed with the cfirnal reason of man, yet we must
undoubtedly belifve it.

5. Enoch was translated by God out of the
world, and died not after the common manner
of men.

6. Seeing God hath promised to reward all
good works, which be his graces and gifts in
us, not fur the merit of the works, but for
Christ's sake, we must undoubtedly believe
that God will reward our good works, yet it
followeth not that we are just by them, but
only by faith in the justice of Christ imputed
to us. Where you say, "that God is not an
accepter or imputer of that which is not :" it
is true, if you mean that the justice of Christ
which he accepteth and irnputeth to us
through faith, is true justice ; but if you mean
that God irnputeth not justice unto us, except
it be in us, you set yourself directly against
the apostle, Rom. 4, who proveth by many
arguments, that God irnputeth righteous-
ness to the ungodly man, by faith without
works.

6. Faith causeth our works to be good and
acceptable to God of his mercy, but not meri-
torious of their worthiness, or the worthiness
of faith.

21. The apostle doth not here rehearse any
text of the scripture, and therefore this ques-
tion of following the Septua»int is unseasona-
bly moved. It is true that the apostles do al-
lege the scripture divers times out of the
Greek text, that was in every man's hands,
which though it difl'ered sometimes in words
from the Hebrew, yet it did always agree
with it in sense. But that the Septuagint
translation, where it differeth in sense irom
the Hebrew, or the Latin when it differeth in
sense from the truth of the Hebrew or Greek,
is to be received and followed, it is no better
than to embrace error instead of truth ; and
contrary to the mind of Augustin himself, De
Dvct. Chrkt. lib. 2. cap. 11, though a great
patron of the Septuaginta against Hierom,
who acknowledged themanifold errors of that
translation, ana corrected many of them.
Neither did all the Latin fathers follow your
vulgar Latin translation, as I have proved ma-
nitestly'in answer to your preface. Neither
is the Hebrew and Greek of the canonical
scripture that now is, any other in sense than
it was always, though some corruption or al-
teration might be made by the scribes or wri-
ters, which of the learned and diligent, where
it is any thing material, may easily be per-
ceived. "But Calvin is not onlj very saucy,
but very ignorant, where he saith the Septu-
aginta were deceived." How much more
saucy then was Hierom, that not in one, but in
many hundred places, findeth that they were
deceived, and reformeth their errors ? But
wherein trow you, doth Calvin show his ig-
norance? "Because it is evident that the
Hebrew being then without points, might be
translated, as well the one way as the other."
Indeed it is like the translator of that Greek
text had the Hebrew wjihout points, and so
was deceived, yet the Hebrew text from the
beginning had vowels, without which there
could be no certainty in the reading or under-
standing thereof. Although they that be very

HEBKEWri,

349

well exercised in the reading of the text with
the vowels, can nfterward read it without
vowels, and give it the points if need be, by
their knowledge of grammar, and of the sense
of the text. Whereupon many books were
copied and writliii without points, which went
abroad commonly ;imong the Gentiles. But
where you say tlio Hebrew being without
points might be translated as weU the one
way as tlu' other, 1 would say, you show
more iiiiioraiife than Calvin. Your vulgar
Latin iraiislaiion interpretcth the text whcre-
ol you spr:ik, (^('/i. 47. 31, "Turning himself
to the bed's head." Which he doth truly, ac-
cording to the Hebrew, as you will not deny,
and there can be but one truth, whereupon it
follovveth, that the Grecian translating it other-
wise was deceived, yet it is manifest to them
thai have but mean knowledge in the Hebrew,
that the Greek translation cannot be true, be-
cause it addeth a pronoun avrov where there
is no affi.x in the Hebrew. The apostle there-
fore in this place doth not rehearse the erro-
neous translation ; but Augustin doth expound
it, Qucest. in Gen. q. 162, he saith, " that Jacob
by faith worshipped God unto the end of his
staff," that is, when through weakness of age,
and sickness, he leaned on his stafl'. So also
doth the Syrian interpreter translate it. So'
also did divers other ancient fathers, as Pro-
copius GaziEus testifieth, expound it. To the
same effect writeih Theodoret, Gen. q. 108.
But it is a perilous corruption, that for more
plain understanding, we say in our translation,
" leaning upon his staff, making Augustin's
exposition, the text of holy scripture." This
is nothing else but impudent wrangling, for
we give the true sense of the text, agreeable
to the words thereof, which is not to be liked
the worse, because it is Augustin's exposi-
tion. Your Latin translation hath this word
Conversus, which is more than the Hebrew
text, yet seeing it is included in the meaning
of the Hebrew text, it were extreme folly to
cavil upon thit word. But you will have it
observed in these w;ords, he adored the top of
his rod, that adoration may be done to crea
tures. But that translation of the text is false
for it leaveth out the preposition £:t( which sig
nifieth super, upon, or at least as Hierom trans-
Liteth it, over against, or towards the top of
his rod. Therefore thus writeth Hierom
agiinstyour observation, " In this place, some
without cause do feign, that Jacob adored
the top of .Joseph's sceptre, meaning that ho-
nouring his son he adored his power, when in
the Hebrew, it is read far otherwise. Israel
worshipped towards the bed's head, meaning,
that after his son had sworn unto him, being
secure of his petition, he adored God over
against his bed's head." Quwuf. Ileh. in Gen.

But if the adoration of creature may not be
proved by this text, you add, " that adoration
may be done to God, at or before a creature."
Yet that will not be proved by Ja-ob's wor-
shipping towards the bed's head, or leanins
upon his staff, which is the true sense of the
text. But the scripture in other places saith,
"adore ye his footstool, adore ye towards his

holy mount, or we will adore towards the
place where his feet stood, or which the He-
brew phrase," you say, " is all one. Adore
ye his holy mount, we will adore the place
where his feet stood." But the true transla-
tion of these places, according to the Hebrew
phrase, is," bow down at or belore his footstool,
bow down at or before his holy mount, we will
bow down at his footstool." It is not all one
thereibre, to worship or bow down, at, in, be-
fore, or toward a place, where God hath ap-
pointed his worship to be kept, as in the ta-
bernacle, temple, mount Sion, or before the
ark, which in those places is called his foot-
stool, and to bow down to those places, or to
worship those things. Neither doth it follow,
that itis as lawful to worship, at or before the
crucifix, relics, and images, as it was to wor-
ship at, or before the ark. For that was com-
manded, and appointed by God, this other is
expressly forbidden in the second command-
ment. And Chrysostom, Oecumenius, and
the rest of the Greeks, that suppose Jacob to
have worshipped Joseph, they speak but of a
civil kind of worship, in respect of the king-
dom of Ephraim, which should be raised of
the posterity of Joseph, Enchr. q. ad Htb. Da-
mascen, though he seek a colour to defend
the idolatrous worshipping of the cross, out
of this act of .Jacob, yet he denieth that he did
worship it with Latria, or the honour due to
God. But your pope's pontifical appointing
the legate's cross, to be carried on the right
hand of ihe emperor's sword rendereth this
reason, " because the honour proper to God,"
so the Papists define Latria, " is due unto it,"
De ordin. ad recip. Imper. Processio. So that
if there were any moderation in the elder sort
of them that were deceived in this point, to
avoid idolatry, it is all taken away by the im-
pudent doctrine of Antichrist.

Gregory allowed images to be in the church,
but denied ad manner of adoration of them,
lib.7.ep.9. Damascen allowed them a kind
of adoration, called Dulia, but in no wise La-
tria. 'Ihe jiope will have not only the images of
God and Christ to be worshipped with Latria,
but even the image of the cross. Thus by de-
grees, the devil hath brought idolatry in the
grossest manner, at length to be allowed for
God's service.

22. Joseph gave commandment concerning
his bones, to testily his faith in thp promise of
God, for the inheritance of the land of Canaan.
Wherebyno superstitious translation of relics,
nor idolatrous honour of saint's bones can be
proved. Joseph did not command his hones
to be worshipped, but to be buried in the land
of promise.

26. You falsely belie the Protestants.

For they do not deny that men may, or ought

to do good, in respect of reward. But that

the respect of God's glory, and their duty

ought to move them to do goo ;, rather ihaii

respect of reward and fear of punishment.

I 33. The apostle saith not, that men are just

j in the sight of God by working justice, but

by faith they wrought justice, that i.s, brought

I forth good and just works, which through

S30

HEBREWS.

faith were acceptable to God. And that the
good works of the patriarchs, arc in all this
commendation specially recounted, it proveth
that faith by which men are justitied before
God without works, as Paul proveth at large
in the epistle to the Romans and Galatians, is
always as fruitful of good works, and is no
dead or idle faith, against which James in
his epistle speaketh. Neither doth Clemens
Alexandrinus say, "that the said persons
were just in God's siglit by faith and obedi-
ence, faith and hospitality, faith and patience,
ta'nh and humility," but only he showeth, that
faith is always declared by good works
which follow it, therefore he saith,"Let us
take Enoch, which being found just in obedi-
ence, was translated, and Noah which after
he had believed was preserved, and Abra-
ham which for faith ana hospitality was called
the friend of God and the father of Isaac.
For hospitality and true religion Lot was pre-
served out of Sodom. For faith and hospitality
Rahab the harlot was preserved. For patience
and faith they walked in goats' skins, and
sheep's skins, and garments woven of camels'
hair, preaching the kingdom of Christ," &.c.
He saith not, that Enoch was made just by
obedience, but in or by obedience, foimd and
declared to be just, so he meaneth of the rest,
^vhose works God accepted, and rewarded
through their faith.

Where you acknowledge that the glorious
patriarchs and all their works were commend-
able and acceptable only through faith, we
agree with you. For thereof it followeth,
that they were not just before God by their
works, but only by faith, whereby only, both
their persons and their works,were commend-
able and acceptable to him. Paul to the
Romans doth plainly avouch justification by
faith without works, by imputation of justice,
by remission of sins as it is manifest, cap.
3 and 4, &c. What heretics you mean,
that ignorantly and brutishly abuse against
Christian works, sacrifice, and sacraments,
the commendation of true faith and reli-
gion, I know not. We acknowledge good
works to be the necessary fruits of true
faith, yet as Augustin saith, to follow the
justified man, not to ko before unto justifica-
tion. We acknowledge such Christian sa-
crifices, as the apostle teacheth to be accept-
able unto God. The sacraments of Christ's
institution, we acknowledge with due reve-
rence, wherefore, if your accusation be asainst
us, it is nothing else but malicious failing.

40. By this wrested interpretation, it sliould
follow, that the fathers were not admitted to
the heavenly joys, till the apostles were dead ;
not before the ascension of Christ. But the
aposile meaneth that they and all the elect
toaether, sh ill be consummated in glory at
the second coining of Christ, when they shall
be received into heaven with their bodies, as
they arc now in the souls. Wherefore, this
place proveth not, that the patriarchs and
other just men's souls were not in heaven,
before Christ came in the flesh. Fttlg. ad Mo-
rum, lib. I. cap. If).

Chapter 12.

9. There is no word in the text, to prove
that God's chastisement bringeth justification,
although it render to them that are exercised
by it, the peaceable fruit of justice, that is,
causeth them to (ear God, and walk quietly
in his commandments, whereby they are not
justified in God's sight, but declared to be
just.

12. God scourgeth his children, not for sa-
tislaction of his justice, but to bring them to
repentance, and to cause them to stand in his
fear and obedience. And this chastisement
he exerciseth only in this life, which is the
only time of their repentance and reformation,
which is a sufficient reason, why v^e acknow-
ledge no chastisement of God's children in
the next life. The end of chastisement set
forth in this scripture, extendeth not to the
next life, therefore neither doth chastisement
itself. This apostle also teacheth, that after
every man's death, followeth his eternal judg-
ment, Heb. 9. 27 : and thereby proveth, that
Christ being once dead, can die no more, but
remaineth in glory unto eternal salvation of
all that believe in him. Seeing therefore alter
the warfare, which is only in this life, follow-
eth the judgment, either of eternal reward, or
eternal punishment, there can be no temporal
chastisement after this life. And beside all
other reasons and scriptures, that are brought
to prove it, this one reason is sufficient, that
the scripture teacheth not any chastisement
of God's children after this life.

Chapter 13.

2. That Christ in person of his humanity
came to Gregory's table is a Heretical fable,
being against the articles of our faiih, con-
cerning Christ's ascension into heaven, sitting
at the right hand of God, and second coming
in glory.

4. To make marriage a sacrament of the
New l^cstament, which was instituted in the
beginning of the world, is against all reason.
But you so honour it, in marking it a sacra-
ment, as the Jews honoured Christ, in cloth-
ing him with a purple robe, for you say not-
withstanding, that by this holy sacrament,
" the sacred order of priesthood is profaned."
You say it is honourable in ail men, which
may lawfully marry, or be married, therefore
it is honourable in the ministers of the church,
whom the scripture alloweth to be married.
But in vowed persons, you say, it is damnable;
the Aposile saith not so, but that those widows
have condemnation or judgment, " which have
forsaken the first faith," which is of Chris-
tianity, not of continency. But to take it most
strongly for your side, that they sin damnably,
which break their vow, yet marriage in them
also is honourable, as Epiphanius testifieth,
Har. 61. Ilierom.ad Deinetr. Arigiist. de bono
viduilatux, cap. 10.

" But the Apostle," you say, " doth not say
that marriage is honourable in all men. and it
is notorious to see how we do falsify the
scripture." It is notorious to see how with-
out all shame you do rail and wrangle. For

HEBREWS.

351

■what saitli the Apostle, if he say not so? You
say, " We use deceit in supplying the verb
substantive that wanteih, muUiiij,' u the indica-
tive mood." It'you had but halt so much learn-
ing as you lake upon you, you mi^ht see that
the participle Sc, m tlie words lollowing, de-
clareth the hrst words to be meant alhrmative-
ly. The scope ot ilie .\postle is plam, to dis-
suade men from fornication and adultery, and
therefore showeih the remedy which God
hath provided for rnan's infirnnty, to be lio-
nourable and void of filthiness, tlierefore the
verb of the indicative is more meet than of
the imperative mood. For that which you in-
fer of the exhortation to use marriage honour-
ably and purely, followeth ot the athrmative,
vyhereby marriage is aj)proved by God's or-
dinance to be such, as is also contained there-
in, as though the Apostle sbould say, use the
honourable and pure remedy of marriage
honourably and purely, for God will judge
fornicators and adulterers. This text is taken
affirmatively by Thcodoret, whose words are
these. " This law God made in the begin-
ning. Let us make a helper for him. There-
fore, when he iiad fashioned her, and brought
her to him, he joined them together, and gave
the blessing of marriage, saying, increase and
multiply, and fill the earth. But intemperate
and unchaste cogitation brought in adultery
and fornication." Chrysostoui understands
the words affirmatively, saying : " When he
had set down marriage to be iionourable in
all, and the bed to be undetiled, he showeth
that he doth rightly infer those words which
follow. If marriage be granted, the fornica-
tor is justly punished." The like saying hath
Oecumenius, to prove that he taketh the words
affirmatively. " If marriage be permitted, and
is lawful to the satisfying of the lust without
sin, what colour of excuse shall be to whore-
mongers and adulterers." Fulg. ad Gallam
de statu, vid. Epist. 2. cap. Hesyck. lib. 5. cap.
18 Damas. Orth.fid. lib. 4. cap. 26. We know
our Lord blessed marriage with his presence,
and him that said marriage is honourable, ik,c.
Theoph. Alex. Epkt. Pasc. 3. Junilius. Where
it is to be noted also, that Henienius a papist
translateth the text, " marriage is honourable."
How do we then restrain the sense to our he-
retical fantasy, when beside the particle in
the latter part of the sentence, these ancient
interpreters do all understand it affirmatively.
And how can you call it a heretical fantasy,
to affirm that marriage is honourable in all
men, and the marriage bed undefiled, when
the same sense doth follow, if we should read
it as words of exhortation : let marriage be
honourable in all, &c. Chrysostom under-
standing the text affirmatively, saith that the
Apostle "fightelh against heretics." Prima-
sius saith: "There were some at that time
which condernned marriage, saying, that the
conjunction of marriage is unclean, and that
a man cannot be clean which riseth from his
wife's bed. Therefore the blessed Apostle
saith, that marriage is lawl'ul which is made
for love of children, not to fulfil filthy lust,
and he doth not only permit it, but also saith,

that it pleaseth God. For it is honourable
marriage U) marry a wile lawfully lor love of
ciiddrcn. The marriage bed is undefiled, and
they that rise from it are undefiled, inat is, not
drawing from ihtnce any spot of sin. It is
manitiist tlu- refore, thai you would avoid the
plain sense of the scripture, which every way
must be, that marriage is honourable, and the
bed undefiled, to hide yuur Imrefical and de-
vilish laiilasy, wlarcby you hold that " tlie sa-
cred order 01 priesthood isprolaned thereby."

Another coi i uption you note in our transla-
tions, " that we translate among all men,
whereas the Greek may be as well of the
neuter, as of the masculine gender, as Eras-
mus doth take it, and the Greek doctors also."
But that which followeth of whoremongers
and adulterers, dtclareih that it is to be lo
lerred to the persuns, rather than the things.
Although it you translate it in all things, it ia
more general, comprehending all persons, all
Slates, and all ollices and conditions of men.
Theophylact uses these words. "Consider
how great regard he hath of temperance and
continency. For before making mention of
holiness, he spake of it, and again alter tl..>se
words he will speak of fornicators and adul-
terers. In all therelbre is not only in men of
riper age, and not in you:ig men also, but in
all men, or in all means and time.s, not in af-
fliction only and in rest otherwise : not honour-
able and precious in this part, in that part other-
wise, but the whole throughout is honourable.
Here heretics are made to blush, which slan-
der matrimony. For behold he nameth mar-
riage precious, matrimony honourable, which
preserveth a man in temperance, but fornica-
tors and adulterers God will judge. Here also
with a penalty adjoined, loriiication is prohi-
bited, for God will judge them, that is, con-
demn them, and not unworthily. P'or if ma-
trimony be permitted, the tbrnicator and adul-
terer are justly punished." The rest ot the
Greek interpreter's sayings are already set
down, by which you see what vain quarrelling
and wrangling you make to deny the due
honour to matrimony.

"But the third corruption you say is most
ini[)udeni, that translate, to signify all orders,
c )nditions, states, and qualities of men." And
yet that is the plain meaning of the Aposile,
as appeareth by the punishment of fornicators
and adulterers that lolloweih, and so is the
judgment of all the ancient fathers that ex-
pound the text, when they say, if matrimony
be permitted, the fornicaior and adulterer are
justly punished. Else how can t'ornication
and adultery in all orders, conditions, states
and qualities of men be justly punished, ex-
cept marriage be permitted in all orders, con-
ditions. Slates, and qualities ? and what greater
iinpu<lence can there be than this ? to say,
marriage is nonourable in all things, and yet
to except some orders, conditions, slates and
qualities of men, as though tliry were no-
things, because marriage is not honourable in
them. The papists therelbre in their impudent
quarrelling against the truth, to maintain the
doctrine of devils against the honour and pu-

HEBREWS.

rity of marriage, do not only pass all heretics,
but even the devils themselves : who because
ihey have understanding, would be ashamed
to grant a universal, and deny the particulars
thereof. And also in flying from the niasculine
gender to the neuter, they are as ridiculous as
Ssop's fishes, which le mt out of the frying-
pan into the midst of the fire.

7. We acknowledge with the Apostle how
great regard is to be had of those holy doc-
tors and pastors that have spoken the word of
God to us, or to our torefathers in the church
of Christ. But neither the Apostle, nor Au-
gustin meaneth, that we should acknowledge
any lor lawtul bishops, that speak not the
word of God. Neither that we should admit
whatsoever the ancient fathers, that were
lawful pastors, did say or write, beside or
against the word of God. We use them there-
fore for confutation of heresies, as Augustin
did, who also when their authority was al-
leged by heretics, acknowledged that there
were none otherwise to be received, but as
they were consonant to the holy scriptures.
Therefore when Cyprian's authority was al-
leged by the Donatists, he said, " We do no
injury to Cyprian, when we distinguish any
writings of his whatsoever, from the canon-
ical authority of the holy scriptures. For not
without cause with such healthful diligence,
the ecclesiastical canon is appointed, to which |
certain books of the prophets and Apostles do j
pertain, which we dare not judge at all, and i
according to which we inay freely judge of
other writings, either of faithful men or infi-
dels." Conl.Crescen. lib. 2. cap. 31. And when
he was pressed by his authority out of his
epistles to Jubianus, he answercih : I am not
bound by the authority of this episile, because
I do not account the writings of Cyprian, as
canonical scriptures, but I consider of them
out of the canonical scriptures, and whatsoever
in them agreethwith the authority of the holy
scripture, I receive with his praise, but what-
soever a^reeth not, I refuse it with his leave."
So likewise when Pelagius alleged the au-
thority of Ambrose against him he saith.
" Blessed Ambrose the bishop," saith the he-
retic, " in whose book especially the Roman
faith doth shine, which glistered as it were a
ceriam flower, among' the Latin writers,
whose faith and most pure sense in the scrip-
tures, not so much as his enemy, durst repre-
hend. Behold, with what and how great
praises, he setteth him forih, who alihoush he
was a holy and a learned man, yet is he not
in any wise to be compared with the authori-
ty of the canonical scripture." De sral. Chris-
(I. conlr. Pelaff. cap. 43. When he hath re-
hearsed the judgment of divers irndly fathers,
concernini; orisrinal sin, ho concludeth, saying,
''I have not rehearsed these things, because
wo lean to the opinions of any disputers as
unto the canonical authority, biit that it may
appear from the beginninig unto this time, in
which this new sect sprung that this article
of original sin was kept with such constancy
*1 I u '^"■V'' "*' ^^^ church, that of them
which handled the holy scriptures, it was

brought forth as most certain, rather to con-
fute other errors, than it was assayed to be con-
futed as false, by any man." De peccat. met. et
in remiss, lib. 3. cup. 7. Against the Pelagians
he saith he could use the testimonies of the an-
cient fathers, more than he doth, but that it
would be too long. " And perhaps he might
be thought not to have presumed so much as
he ought of the canonical scriptures, trom
which we ought not to be removed." De nupt.
et concupis. lib. 2. cap. 29. This judgment of
Augustin we hold and follow concerning the
writings of doctors.

"But this place also," you say, "is rightly
used to prove that the church of God shoulfi
keep the memories of saints departed, by
solemn holydays and other devout ways of
honour." Indeed this place showeth how
we should honour saints departed, namely by
imitation of their faith, but tliat we ought to
keep holy days or any other popish wa^s of
honouring of them, this place proveth not,
neither doth any of the ancient interpreters
use it to that end.

9. To preserve us from new and strange
doctrines, we must look to Christ Jesus and
his apostles' doctrine not to the pope's apos-
tles or any other fathers, that teach any thing
diverse or different from Christ and his apos-
tles.

9. Christian fasts are not m'eats. He speak-
eth not only against the Jews' distinction of
meats, clean and unclean, but also against all
other heretical and devilish prohibition of
meats, and preferring one kind of meat before
another, for holiness' sake.

10. The Apostle speaketh expressly of par-
ticipation of the sacrifice of Christ's death, as
it is manitest in the two verses ne.xt follow-
ing, which is Christian faith, and not in the
sacrament only, \yhereof none can be parta-
kers that remain in the ceremonial observa-
tion of the Levitical sacrifices. Therefore
this place is brutishly abused, to prove that
the Christians have a material altar, as the
papists have many. The Apostle meaneth
Christ to he this altar, who is our priest, sacri-
fice, and altar, and not the table whereon the
Lord's Supper is ministered, which is called
an altar, but improperly, as the sacrament is
called a sacrifice. For he saith, " we have an
altar,"' which is but one, whereas the popish
altars and communion tables are many. " But
Hesychiussaith this altar is the altar of Christ's
body." You abuse Hesychius, for he saith
that the altar is the body of Christ itself: such
a one may not come neither to the veil nor to
the altar, that is, to the body of Christ, to do
the ministry thereof For that hath Paul
written to the Hebrews, taught to be the veil
and the altar." The same he saith, //ft. \.rap.
4. " Know thou that Paul understandeth that
the intelligible altar is the Lord's body, for he
saith, we have an altar whereof they have no
power to eat, which serve the taberm.cle,
namely, the body of Christ, for it is not lawful
for the Jews to eat of it. This altar of neces-
sity is in the entrance of the tabernacle of
witness, that is the entrance of the heavens,

HEBREWS.

353

because we have entrance into the heavens i from the original tongue. Primasius though
bv him." It is manifest therefore that Hesy- he used the lerni after the vulgar translaiiffn
chius meaneth not the popish altars, but the I yet he undersiandeih it according to the truth!

body ol Christ in heaven, the mystery where
of IS celebrated on the Lorifs table, which of
the ancient fathers is called indilierently a
table, as it is indeed, and an altar, as it is im-
properly. But that it is called of them a table,
and was indeed a table made of boards, and
removeable, setin the midst of the people, not
placed a<;ainst a wall, I have showed suf-
ficiently, by the testimonies of the ancient
fathers before.

15. We acknowledge that among other sa-
crifices of praise and thank'sgiyinfr, the cele-
bration of the Lord's Supper, is a special sa-
crifice of praise and thanksgiving for the only
sacrifice for sin, offered by Christ himself up-
on the cross, without the gates of Jerusalem.
And so did the ancient fathers mean, when
they called it a sacrifice as appeareth by
those sentences taken out of Augustin, which
you recite, and many other in him and the
rest of the fathers ; who never meant that
the natural body of Christ was offered in sa-
crifice for sin, or made present by the words
of the priest, but unto the worthy receivers
spiritually by faith. Therefore they found
neither the mass, nor the Popish sacrifice
propitiatory in any text of the scripture,
where they speak only of a common thanks-
giving, nor yet the Popish order of sacrificing
priesthood for sin, when Augustin saith.
That the sacrifice according to the order of
Melchisdec is "the sacrifice of praise." And
doubtless, if Melchisedec did sacrifice that
bread and wine which he brought forth, it
was not for sin, but a sacrifice of praise
for the victory granted to Abraham. So that
these sayings of Augustin do manifest-
ly overthrow your Popish propitiatory sacri-
fice of the mass, and do expound his meaning
in other places where he calleth the com-
munion a sacrifice that he .Meaneth not a sa-
crifice for sin, but a sacrament and a sacri-
fice of praise or thanksgiving only.

16. Promeretur passively taken, as it is by
your vulgar interpreter, is no Latin word, but
a barbarous term, the Greek word signifieih
to be well pleased, and not God's favour to be
procured by works of alms or charity, as by
deserts or merits of the doers. " But the
Greek maketh no more for us than the Latin,"
you say, "for if God be pleased with good
works, and show favour for them, then are
they meritorious." But where doth the text
say that God showeth favour for jrood works.
God is pleased with good works, because
they are agreeable to his commandments,
and he accepteth our obedience as an accept-
able sacrifice and thanksgiving, for Christ's
sake, by whom we offer the same. And he
rewardeth good works for his promise sake,
but he showeth favour, or giveth grace freely,

among the vulgar peojtlc it was taken
his time. 'J'hcrelore he saith : "By such sa-
crifices and gifts of alms," Detis promeretur
adipisci, "God is pleased to receive ihcin,"
that is, God vouchsateth to accept such sa-
crifices of alms and beneficence : he saith
not that God showeth his favour, or giveih
his grace for such, or that they be meritori-
ous, or procure God's favour, 'as by the de-
serts and merits of the doers. So that Pri-
rnasius hath your term, but not in your here-
tical meaning.

17. The obedience which the aposile here
requireth, we acknowledge that it ought to
be yielded by Emperors and Kings to the
overseers or pastors of their souls. But here-
of it tbiloweth not, that priests and prelates
are exempt from obedience of civil powers,
for if they have souls, Paul biddeth every
soui submit himself to the higher powers :
Rom. 13. Nor that emperors and kings may
not subscribe and give laws of religion to bi-
shops and priests, whom also in matters of
religion they ought to obey. But the authori-
ty and obedience of each is established, and
one ought not to hinder another. For neither
the prince must prescribe such laws of reli-
gion to bishops as he listeth, but such as may
require the only true religion of God, to be
exercised according to his word. And these
laws the bishop is bound to obcv in pain of
damnation. Neither must the bishop require
what doctrine soever he teacheth to be ac-
cepted and believed of the prince, but only
that which is agreeable to the holy word of
God : which true doctrine the prince is also
bound to believe and follow, in pain of damna-
tion. And if any priest or prelate teach or
do otherwise, he is to be punished by the
prince's authority, who hath charge to see
both the tables of the law to be observed and
kept of all his subjects, -and to punish the of-
fenders. Therefore there is nothing more
agreeable to the word of God, and the law of
nnture, than that the prince should be obeyed
of all his subjects, specially in matters per-
taining to reiiofion and godliness. For if he
comriiand or decree any thing against true
religion, it is no more to be obeyed, than the
false doctrine of a priest or prelate is to be
believed. That princes, in matters of soul
and religion may command prelates, wp have
manifest examples in the scripture, of Mo.«es,
David, Solomon, Jehoshaphat. Ezechias, Jo-
sias, who all commanded the hish priests, and
other priests in matters of reliiiion, according
to the word of God. Therefore it is no he-
retical confusion of the different states, but
the avoiding of Antichristian tyranny, that
we teach, when we affirm that the prince is
to be obeyed in all causes and of all per

and for his own mercy's sake in Christ our I sons, which notwithstanding, the obedience
Redeemer. The antiquity of vhis term cannot I here commanded remaineih wholly iintouch-
make it a true translation, when it differeth I ed.
■In

ANSWER TO THE ARGUMENT OF THE EPISTLE OF JAMES.

The error of only faith, against which Au-
gustin writeth, was of them that thought the
profession of Christian religion, how wicked-
ly soever they Hved, was sufficient to salva-
tion : aijainst which this Epistle and the
other were written. But of justification by
the mere grace of God, through faith without
works, Augu«tin is a most earnest defender
against the Pelagian heretics that sprang up
inhis lime. And even in that book TJe^'fe et
opertftus, where he speaketh of the former er-
ror, when he saith, cap. 14, that good works
"do follow him that is justified, they do not
go before him that is to be justified," lieshow-
eth plainly, that a man is justified before God
by faith only, and not by good works. Never-
theless, we acknowledge that not faith only,
but good works also are necessary for them
that are justified, to declare that they are just.
In which sense the apostle teacheththat good
works do justify before men, as faith only
doth justify before God. But that it is possi-
ble to keep all the commandments of God,

and to abstain from all mortal sin, the apostle
saith not, it is the devilish heresy of the Pe-
lagians, against which Augustin writeth his
book De perfectione justiticB contra codeslhim,
especially after the sixteenth reason. We
deny God to be author of sin, or of temptation
to sin, as the apostle doth, yet as a just judge
he leadeth the reprobate into temptation^
from which Christ hath taught us to pray.
To convert them'that go astray, it is a good
work, greatly acceptable to God, but the
apostle doth not teach it to be meritorious.
He exhorteth to repentance, and acknow-
ledging of our sins one to another, but not ua-
to Popish penance, or auricular confession.
Though James had special oversight over
the church of Jerusalem, yet he had not that
power and charge over the Jews that the old
high priest had, but such as Christ gave to
every one of his apostles. Yea the primacy
of the circumcision was specially allotted to
Peter, though James had also a fatherly care
over all Christian Jews.

ANSWER TO THE ANNOTATIONS ON THE EPISTLE OF JAMES.

This title is no part of the word of God,
though it be in the Greek copies, no more
than that which is written under the Epis-
tles of Paul, showing whence they were
written, which sometimes is found to be un-
true, and is of yourselves controlled in the
argument upon the First to theThessaloiiians,
where the Greek postscript is from Athens,
which you hold was from Corinth. There-
fore the omission of this title is no offence at
all. And seeing you confess it is not wholly
tlie same in sense as it is in the creed, to
translate it as we speak in the creed, were
wilfully to cive occasion of error to the igno-
rant, which by translating it truly, according
to the meaning of the word, is easily avoided.
But in truth it signifieth the same here which
it doth in the creed, that is, general and uni-
versal. So doth Oecumenius expound this
title, saying: "These Epistles are called Ca-
tholic, that is, universal or general, because
the company of our Lord's disciples do not
dedicate these Epistles to one nation or city,
distinctly, as Paul doth to the Romans or Co-
rinthians, but universally to the faithful, either
to the Jews that were dispersed, as Peter also
doth, or else to all Christians living under the
same faith." By this it appeareth, that this
title is improperly given to the seven Epistles,
which agreeth only to five, for the two latter
Epistles of John are inscribed to two singular
pcrson.s, or unto their families at the most.
But where you say we abhor the word Ca-
tholic, it is n rotten and frivolous cavil : for
how can we abiior that word which we teach
our children to say in their English creed,
and repeat so often in our prayers ?

Chapter 1.
6. The Protestants prove, that men must
pray for nothing, but according to God's will
and promise, and not to doubt of God's truth,
in performing his promise. But in respect of
our own worthiness, we ought to ask nothing.
Oecumenius upon this te.xt, saith, " If he have
faith, let him ask, but if he doubt, let him not
ask, for he shall not receive, which distrusteth
that he shall receive. When thou askest
anything of God, do thou not doubt at all,
saying with thyself, how can I ask and re-
ceive of the Lord any thing, which have
sinned so often against him? Think not
I these thing.s, but be converted imto the Lord,
with thy whole heart, and ask of him without
doubting, and thou shalt luiow the multitude
of his mercies."

13. God is no way the autjior or mover of
men to sin : but as a just judge he not only
permitteth, but also leadeth into temptation,
these whom he giveth over unto Satan, there-
fore he hath taught us to pray, " Lead us not
into temptation."
; 13. The Apostle's conclusion being plain of
! itself, is more plain, when the word is trans-
' lated passively. For then a reason is given
I why God tempteth no man to evil, because
he is so pure from evil, that he cannot be
j tempted thereof, much less be a tempter and
' inciter of other men unto it. Therefore it is
nothing else but a devilish surmise, that the
Protestants translate the word passively, be-
cause they would diminish the force of the ,
Apostle's conclusion. But why then doth Hen-
tenius a Papist, in his translation of Oecuine-
nius translate the word in the text passively ?

JAMES.

855

and Oecumenius out of the consent of the
Greek fathers interpret it passively? but
that the right signification of the word, doth
require it so to be understood. " God," saith
he, "cannot be tempted of evil according to
that which is said of one, although he be a
stranger from us, and a stranger from the
faith, the divine and blessed nature neither
sutTereth troubles, nor oflereth to another." He-
side this, e.xccpt the word be taken passively,
the Apostle suith one thing twice immedi-
ately together, without any cause of such
vain repetition. Whereas taking it passively,
there is good reason and perfect coherence
witli the words going before and after. For
God is so far from tempting unto evil as his
divine nature is incapable of any temptation
of evil. For temptation to evil cannot come
from God, except it were first in him, but
seeing it cannot be in God, it cannot proceed
from him.

15. We see there is distinction of concupi-
scence from actual sin, as of the mother
from her daughter, but yet as one serpent con-
ceiveih and bringeth forth another serpent, so
both the mother and daughter are sin, and
Paul plainly testifieth that concupiscence is
sin. Rom. 7. 7.

15. It cannot be concluded out of this place,
that concupiscence, or any other sin deservcth
not damnation, wiien of all sin in general, it is
said, the so\il that sinneth shall die, and the
wages of sin is death ; Ezek. 18. Rom. 7,
but that there be degrees of sin, and that ac-
tual sin bringeth unto more grievous damna-
tion, except there be repentance. Our Sa-
vi 'ur Christ condemneth lust of the eye for
adulterv, and anger for murder. Mitt. 5.

25. Unto eternal beatitude or salvation, well
working is necessary, in them that hear the
Gospel: yet David saith, the beatitude of a
man to whom God imputeth justice, is with-
out works. Rom. 4. 6.

25. The Pope is such a libertine as refuseth
to be under any temporal ruler, or spiritual;
yea, he refuseth to be under the whole church
of Christ on earth, but will be head and ruler
thereof

27. We teach also, that pure religion
standeth not only in words, but in faith, and
in works also, yet Christ onlv is our justice,
and hronnfh him we are justified before God
by faith without works. Rom. 3.

Chapter 2.

10. All men that look to be justified by the
works of the law, are hound to keep the law
in s\ich perfection as God's justice requireth,
which is not possible for anv mortal man in
this life to perform. Tiierefore bv this text
it is proved, that no man can be justified by the
works of the law, because no man can^f^d^d
the law perfectly. Ausr. depecc. merit, el remits,
lib. 2. cap. 12. De sp. et liter, cap. 2. Hcsych. lib.
i.cap. 13.

13. Faith in the mprits of Christ giveth n^
more hope of mercy in the next life, than the
works of alms, charity, &c. although these
works being testimonies of true faith, shall

undoubtedly be rewarded in the life to come,
with everlasting salvation. And that is the
meaning of Augustin, De pec. mer. el rem. Id).
2. cap. 3. But that the pains of purgatory are
to be avoided, or mitiirated by such works,
he saith not in either of the places. And be-
cause you say, he declareih that venial sins
be washed away in this world, with daily
works of mercy, you shall hear whathe saitli,
De Civil, lib. 21. cup. 27, against the persua-
sion of ihoni, which thought that no sins
should hurt them, if they gave alms, as though
there were such merit therein : " Even tliose
just men, which lived in so great holiness,
that they received others into eternal taberna-
cles, to whom they are made friends of the
mammon of iniquity, that they should be such
vycre delivered of 'mercy, by him which jus-
tifieth the ungodly man, imputing reward ac-
cording to grace, and not according to debt.
What manner of life that is, and what be
those sins which do so let the attaining to
the kingdom of God, that yet by the merits of
their holy friends they obtain purdon, it is
hard to find out, and most dangerous to de-
fine. I for my part, unto this time, having
busied myself much about them, could never
come to the finding out of them, and perhaps
they are unknown for this cause, lest the de-
sire of going forward to avoid all sins should
wax slothful."

Thus Augustin teacheth neither Purgatory
nor the merit of good works in this place, nor
yet the washing away of venial sins by aims,
when he cannot define what sins they are
that are purged by alms, or obtain pardon by
other men's deserts.

14. The whole passao;e of the apostle
niaketh nothing against justification by a
lively faith only, which worketh by love, but
against a vain persuasion of a dead faith, that
is void of 2ood works and not available to sal-
vation. Therefore there was no cause why
Luther should rejec this Epistle, as he did
in a manner at the first, but afterward upon
better consideration, did acknowledge it,
which fault was not so great in him as in Eu-
sebius, who doth absolutely reject it as a
bastard, and none of the apostle's writing.
Hisl. Jib. 2. cap. 29. Yet is Eusebius, notwith-
standing that his error, allowed for n Cailxilic
writer. That Calvin foUoweth not Luther in
this matter, is because he acknowledseth
no master of doctrine but Christ. It is for
Papists to defend all blasphemies of Anti-
christ, to whom they are sworn : true Catho-
lics love truth only iri their dearest friends,
and in their own writings so well, that they
are readv to retract them, if ihcy find by the
word of God, that they have erred from the
truth Tiiat we use no impudent shifts or
vain glosses, but good and sound distinctions,
to declare the doctrine of this Epistle not to
be repugrianf to the holy scripture in other
placo=, if shall appear when we come to the
matter. Rut the o'her, vou sav, would not
have denied the book, if they had thought
those vulgar evasions could have served. .Ac-
cording to your owii wicked hearts you judge

3jrt

JAMES.

of other men's intents which you know not.
Might they not be deceived by so clear a cen-
sure of Eusebius, that it is a bastard, with
other reasons that he allegeth ? But by de-
nying the Episile you conclude, " ihat they
show themselves to be fleretics." As though
Eusebius by denying ilie Epistle, showed
hinisell to be a ilereiic : if Eusebius by deny-
ing ilie Epistle, did not show himself to be a
Heretic, whj; more they ? Hierom did not
receive the Epistle to the Hebrews absolute-
ly, and many other of the Latin church, as he
saith, doubted thereof; ivrn-o, they were Here-
tics. Mull. 26. " If any man," saith he, " will
receive that Epistle, which is written under
the name of Paul to the Hebrews." Epist. ad
Tit. cap. 1. But it is not sufficient for you to
amplity the error of Luther, which he him-
self afterward reformed, in refusing this book,
but you are offended also with Calvin, Beza,
and other for defending the authority thereof,
and of the Apocalypse against them that al-
lege vain reaso) s to discredit them. But
why so, 1 pray you ? " They sit as it were
in judgment of the scriptures, to allow or dis-
allow at their pleasures." So doth Antichrist
your king, not only to give authority, but also
to give what sense it pleaseth him, to the
books of holy scriptures. These men defend
the Canonical books, and discern them from
the Apocryphal, not only by the consent and
judgment of the church of God, both before
Christ and after : but also by the Spirit, where-
with the true books of God are endited,
which when it is always consonant unto it-
self, discovereth the erroneous spirit of man
in the Maccabees, and such other Apocryphal
writings.

14. The apostle teacheth in this chapter,
that such a faith as is void of gooti works
shall not justify any man; and that as a
man is justified in the sight of God by faith
only, so fie must be declared to be just or jus-
tified before God and man by good works,
which are the necessary effects of justifying
faith.

20. Then he speaketh not to Paul, which
saith a man is justified by faith, without
works, Romans, 3. Nor to all the ancient
fathers, which hold the same doctrine, among
which many have affirmed in the same sense,
that a man is justified by faith only. And so
do we say ; therefore he speaketh not against
us. But he speaketh to those heretics and
Libertines, old and new, that held that a man
was justified by a faith void of good works,
such as is in the devil's, and sucn as Papists
count to be the Catholic faith, namely, to tic- \
knowledge all the articles of the creed to be \
true, ihouch a man have no trust in the mercy i
of God, neither doth apply them to his own i
bennfit and comfort.

21. The apostle writelh against them, that
thought 10 he saved by such a faith as is void
of good works, and so is dead, and no true ]
faith, but a friuncd fnith, or else such a faith
as is in devils.namely an acknowledgincr that
there is one God, and so likewise of all the I
real of the articles of faith to be true, without I

] trust or confidence in God. Their vain error
therefore the apostle confuteth, and sho>\'eth
I that faith, whereby a man is justified before
I God without works, though it have no good
works going before ; yet it hath good works
: following, by which the justified man's faith
is showed, and he declarelh to be just, or jus
' tified before men.

Therefore whereas Paul showeth, that
Abraham was justified before God, by faith
without works, James showeth, that Abraham
was justified before men also through works,
that is, declared to be just, when he offered
his son. Where the scripture saith, that God
tempted or proved Abraham, not that he
might know an)' thing whereof he was igno-
rant, but that Abraham might by his obedi-
ence and works declare before all the world,
that he was a just man, and was justified, that
is, declared or showed to be just by works, as
he was before just in the sight of God by faith,
without works.

Now Augustin saith, that the heresy of
only faith justifying or saving, was in the
apostles' time, &c., he declareth plainly, that
the heresy was of them that thought they
might be saved or sanctified by such a faith
as is void of good works. "Let us see there-
fore that point," saith he, " which must be
beaten from religious hearts, lest with evil
security they lose their salvation, if they
shall think that only faith doth suffice to ob-
tain, and shall neglect to live well, and to hold
the way of God in good works." This is the
opinion of only faith, against which Augustin
writeth, and which we, as much as Augiistin
detest, and accurse unto the deepest pit of
hell. But that we are justified before God,
bv faith only without works, in the same
chapter he teacheth most plainly, " When the
apostle saith, that he thinketh a man to be
justified liy faith, without the works of the
law, he ineanoth not that after faith is receiv-
ed and professed, the works of justice should
be contemned, but that every man may know,
that he may be justified by faith, although the
works of the law have not gone before ; for
they follow him that is justified, they go not
before him that is to be justified." And this
is the doctrine of justification by faith only,
that \ye teach with Augustin.

Neither do the apostles, Jaines, John, Jude,
or Peter, require good works as necessary to
be done of all that shall be saved, more than
Paul himself doth in excry one of his epistles,
and namely in the epistles to the Romans,
Galatians and Ephcsians, where he treateth
most of justification, by the mere grace of
God, and faith only without works. There-
fore those libertines wickedly took ofTence at
his writings, where he gave none. Abraham
therefore was justified before God, by faith
without works, not that his faith was void of
good works, but that God respected not the
merit of his works, but only his mercy in
Christ Jesus, imputing his righteousness to
him through faitli. Abraham was also justi-
fied by good works in the sight of men, when
he brought forth the fruits of God's grace

JAMES.

357

freely;^ given unto him, and of iustilication be-
fore God by faith without works. For in one
kind of justification it cannot be said, that he
was justified both by faith and by works, see-
ing the apostle saith lie was justified without
works. Therefore there be two several kinds
of justification, whereof these two apostles
speak, the one whereby God juslilieth the un-
godly man, imputing faith to him for justice
without words, as he did to Abrahnm; the
other whereby man declareth himself to be
just by the fruits of faith, which are the works
of obedience.

22. No man that I know, holdeth that good
works are pernicious to salvation or ju.9tffica-
tion. Hut that the trust and confidence in the
merit of good works is pernicious to salva-
tion, our Saviour Christ teacheth, Luke 18. 9.
Therefore they be not meritorious, nor the
causes of justihcation, yet necessary to salva-
tion, as the way wherein God hath prepared
that we should travel unto salvation, and be
necessary effects and fruits of a godly faith.

Augustin, epi.1t. 83. "A godly hiith will not
be withour hope, and charity." De fide, ei
oper. cap. 23 " Good life is inseparable from
faith, wliich worketh by love. Faith and cha-
rity cannot be severed asunder," saith Bede
upon this chapter. " But all these fictions,
falsehch^'ds, and sleights are refuted by these
wordi of ihe apostle." How I pray you ? he
saith faith worketh together with good works.
Th'^reof we might rather conclude, that
justifying faith is never void of good works :
but where you sa)', " boih jointly concurring as
causers and workers of the same kind of jus-
tification before God." You say it of your
own head, the apostle saith it not, neither can
it be concluded of his words, yet go you on
and say, " that he maketh works the more
principal cause, when he resembleth faith to
the body, and works to the . soul " But that
the apostle doth not, but resembleth works to
the fruit, which declareth ihe body to have a
soul in it : the life of our justification there-
fore is faith, the fruits are good works. The
apostle therefore saith not, that faith wrought
with his deeds in the act of justification De-
fore God, but that after he was justified before
God by f lith imputed to him for iuslice, his
faith wrought by and witli his deed, declaring
the same before men.

This showeth Bede of the two kinds of jus-
tification before God by faith without works,
and before men, where faith is showed by
works writing upon this te.\t, "Of this testi-
mony Paul to the Romans reasoned most
strongly, showing manifestly, that the virtue
of faith is so great, that it is able immediately
after he hath understood the mysteries there-
of, to make of an ungodly man a just man ;
for because Abraham with great and fervent
faith beheved God, that he was rcidy in his
mind to do all thiniis that God commanded,
his f^iith was worthily reputed of God, which
knew his heart for justice. And that we also
might know his faith, by which he was justi-
fied, God tempted him, commanding him to
offer his son, and his faith was perfected by

his deeds, that ia to say, by perfect execution
of works, it was proved to be in his heart."
Oecumenius upon this place saith, " that Alira-
ham was an imace of justification, which is
by faith only, when it was imputed to him for
justice that he believed, and of that justifica-
tion which is of works, when he offered his
son upon the altar." Therefore, the two
apostles speak of two diverse kinds of jus-
tification, the one by faith only, the other by
works, which is a declaration and trial of
the other.

23. The apostle saith not, that Abraham by
his works was made the friend of God, but
that he was so known to nun, and therefore
triply called the friend of God. Neither do
we say, that Abraham by his works was ap-
proved or declared to be just before men
only, for he was so approved by God also.
But he was justified or made just by God
through faith only, and not by his works,
when God imputcth faith to him for justice
without works, Rom. 4. Anselm. de excel. G.
Virg. Maria.

24. This proposition is not directly oppo-
site or contradictory to that which we hold, no
more than those two sayings of Christ. " The
Father is greater than I, and I and the Father
are one." No more is this saying of James,
Abraham was justified by works, contrary to
that which Paul saith, that he was justified by
faith without works. For both the sayings
are true in divers respects, and we believe
both : for where the respect is not the same,
there is no opposition or contradiction. We
say therefore with Paul, a man is justified \<y
faith without works, which is all one as it he
said by faith only. And we say with James,
a man is justified of works, and not of faith
only, which saying in divers respects and ac-
ceptions of this word, justifying, are true. In
Paul it signifieth to be made just by God's
imputation. In James it signifieth to be de-
clared just, as well before men, as in the sigh:
of God.

Neither is it possible to reconcile the ap-
pearance of opposition, which is between the
two apostles' sayings, but in this manner.
For to say, as the" Papists do, that a man is
justified both by faith and works, cannot pos-
sibly stand with that which Paul saith: A
man is justified by faith without works. But
James saiih not, that a man is justified by
works without faith, which he might as rig t-_
ly say as Paul, wivliout works, if he meant of
the same justification, but he saith, a man is
not justified by faith only-

Therefore he meancth, that a man is not
justified before God for a solitary faith, which
is void of good works, but by a living and
working faith, insomuch that by works also,
he is declared to be just, which is one signifi-
cation of that term of justifving usual in the
scriptures. Matt. 11. 19. Litke 7. 29, &,c., and
therefore is justified by works, and not by
faith only. But you say, there is not the like
contradiction between the two apostles, be-
cause Paul never saith, a man is justified by
faith only. But when he saith, a man is justi-

358

JAMES.

fied without works, it is the same that we mean
when we say by tiiith only.

And these words ot .lames, Abraham was
jUBtitied bv works, are in form of speech di-
jrectly coritrndictoiy to that Paul defendeth,
Abraham to be justified by taith without
works, or not of works, though in sense they
be not, because the one useth the word
justify in one sense, the other in another
sense.

Where you say Paul never ineaneth, that
by faith which is alone a man is justified, we
atjree with you ; ior we hold, that a man is
justified by faith, which worketh by love, yet
not of the merit of works, but of the free grace
of God. " But concerning works also," you
say, " there is a difference betwixt the first
justification whereof Paul speaketh specially,
and the second whereof James specially treat-
eth." This difference will never discharge
the apostles of contradiction, that a man is
justified by works, and that a man isjustified
without works, yea, saved not of works, but
of grace, so long as you mean both these jus-
tifications to be before God in one acceptation
of the word justification. Beside, that the
scripture teacheth but one justification unto
glorification and salvation, which is that which
you call the first.

For that you allege out of the Apocalypse
22, " He that is just, let him be more jus-
tified," though it were meant of the same
kind of justice, yet it cannot serve you to
ground a second kind ol justification upon it,
because comparison of greater or lesser doth
not make a several kind. It declareth there-
fore an increase in the same kind of justifica-
tion, and not a new kind of justification. It
is an exhortation therefore, that he which is
just, declare himself more and more to be
just, and increase in the works of justice.

" The fathers, you confess, do sometimes
say, we are justified by faith only, or faith
only doth justify, &.c., but they have a far
other meaning than we," and then you say,
they exclude this and that, which is true, for
only faith justifying, excludeth all those things,
but they exclude also the nierit of good
works, which the apostle doth exclude, and
that is it which we would have. But to fol-
low you in particulars, "they never exclude,"
say yon, "from justification and salvation, the
co-operation of man's free will."

To pass over your pelting sophistry, in join-
ing together justification and salvation, of
which although the latter do follow of the
former, yet they are diverse things, and in rea-
soning are to be distinguished : I say only
faitii doth not exclude the consent of our will.
Which of unwilling by the grace of God is
made willing, to accept justification and sal-
vation, but it excludeth the merit or power of
man's captive will, which without the grace
of God, "availeth to nothing, but to sin," as
Augustin often teacheth. And especially he
|iiiti(lioth this point of purpose, that our will
in beliuving unto justification and salvation,
is not of that najural freedom of will, but
of God's grace. De sp. el tiler, cap. 33 and 34.

You say further, " they do not exclude the-
dispositions and preparations of our hearts by
prayer, penance, and sacraments." 1 answer,
they acknowledge but one justification before
God unto salvation, even that whereby God
justifieth the ungodly, which you call the first
justification : for ot the second they never
heard, nor ariy Papist, till within these few
years, therefore they exclude all disposition
and preparation of men's hearts by prayer or
any other means, of which nothing can be
good that proceeQeth from an ungodly man,
therefore can have no co-operation with God,
in justifying the ungodly man by faith only
without good works.

You add further, " they do not exclude the
virtue of hope and charity, the purpose of
well working, and the observation of God's
commandments." Neither do we exclude
them from following justification, and the jus-
tified man, but "they go not before unto jus-
tification, or the man to be justified," saith
Augustin, therefore in justification they ex-
clude them. You say, " much less they ex-
clude the works and merits of the children
of God proceeding of grace and charity, after
they be justified, and are now in his favour."
Seeing they acknowledge justification by
grace, by faith only without works, although
they exclude not the works of God's children
to follow justification, to the reward of eternal
life, which God hath promised : yet in the
very act of justification, which goeth before
such works, they must needs exclude such
works from justifying, or being meritorious of
justice, which is God's free gift in Jesus
Christ. A few sentences of the fathers I
will rehearse, that their meaning may appear
to be clearly as ours is, against all your ca-
vils. Origen. Rom. Uh. 3. cap. 3. " The apos-
tle saith, that the justification of faith alone
doth suffice, so that he which belie veth only,
is justified, although he have fulfilled no
work : wherefore it standeth us upon, that
take in hand to defend the apostle's writing
tobe perfect, and all things therein to stand
with good order, to inquire who hath been
I justified by faith only, without works. There-
: fore for example's srUe, I think that these is
I sufficient, which being crucified with Christ,
I cried to him from the cross. Lord Jesus re-
member me when thou coniest in thy king-
dom. Neither are there any good works of
his described in the Gospel, hut for this faith
only, Jesus said unto him, this day shalt thou
' be with me in Paradise." Where it is to be
I noted, that although this thief had no good
works going before faith, yet proceeding of
faith, he had as many, as the time and case
wherein he was permitted, namely, the fear
I of God, acknowledging of his sin, invocation,
j reprehension of his fellow, &c. Hibrius
I Mutt. Can. 8. " It moved the Scribes, that sin
was fi)rgiven by man: for they beheld a man
only in Jesus Christ, and that to be forgiven
by him, which the law could not release : for
faith onlv doth justify." Here you seejusti-
I ficalion by remission of sins : the like asser-
I tin he hatn. Can. 21. Gregory Nazianzen af-

JAMES.

359

firmeth the same, de modest, in descept. Car. ]
de rebus suis, speaking in the person of the
Publican, that prayed wiih the Pharisee, saith,
" Worlds shall not save me, but let ihy grace
and thy mercy drop upon ino profane man,
which only hope, O l^iniI, thou hast given to
miserable sinners." Here you see, grace and
mercy the only hope of sinners. Basil, de
Humii. Horn. 51, " This is a perfect and full '
rejoicing in God, when a man doth not boast
himself ol his own justice, but knoweth him-
self to be void oj true justice, and to be justi-
fied by only faith in Christ."' Ambrose among
a great number of places hath these wortls, [
in 1 Cor. cap. I. "It is so appointed of God, j
that he which believeth in Christ, shall be
saved without works, receiving forgiveness !
of sins by faith alone." Chrysostom often- !
times affirmeth the same, and speaking ofj
Abraham he saith, Ga/.c. 3, " If he before the {
time o( irrace were justified by faith, and that
when he flourisheth in good works, much
more we." Tim. Horn. 3, he saith, "If thou
trust unto faith, why bringcst thou in other
things, as though faith alone sutFieed not to
justice 1" Hierom against the Pelagians
saith, lib. 1, " We are just, when we confess
ourselves to be sinners, and our justice con-
sisteth not of our own merit, but of God's
mercy." In the commentary upon Paul's
Epistles ascribed to Hierom, justification is
often attributed to faith only, and to show
that he excludeth all merit of works, he
saith, epistle ad Gal. can. 1, " By grace alone
you are saved througli faith :" and chap. 2,
" Grace is cast away, if faith only suffice
not."

25. Rahab was justified as Abraham was,
before God by faith only, through which faith
she brought forth that work which is here
commended, whereby she was declared to be
just. Paul to the Romans, Galatians, Ephe-
sians, and others, writing to Christians, how
they are justified and saved, doth not only
confute the errors of the .Tews and philoso-
phers, but of the Pelagians, Papists, and all
other heretics, that teach a man to be justi-
fied before God by his works, and not by the
only grace of God through faith.

'26. We feign no such fables as you dream.
We say the apostle speakeih partly of a
feigned faith, which how vain it is, he proveth
by feigned charity: partly of that faiih which
is an assent, that the principles of religion are
true, which is a kind of faith, but such as is
in devils, which tremble at God's justice,
but do not embrace his salvation, and this is
void of good works, and is a dead faith, not
a justifying faith. It statideth you upon to
make much of this faith, for this is your
Popish faith, not differing from the devil's
faith, therefore you charge us with impu-
dency, in " saying that the faith of which the
apostle disputefh, is no true, or properly
called faith." Whereunto I answer, that ifa
dead man may truly and properly be called
a man, then this is a true and properly called
faith, which the apostle callcth a dead faith :
yet is it not that faith which Paul afBrmeth

to justify without works, though it be not
without works after it have justified. But it
is the same you say, that " Paul defined and
coinmended, Ikb. 11, and the same which ia
called the Catholic faith." That it is not the
same that the apostle cominendeth, nor the
true Catholic faith, it is manifest by this rea-
son. That faith which the apostles com-
mendeth, is it by which all the patriarchs
pleased God, who pleased him not with a
dead faith, nor with such a faith as is in de-
vils : therefore it is not the same faith. That
faith hath trust and confidence in God, that
he is a rewarder of them that seek him, this
faith hath not, nor without this trust can have
that infurnialion or life by charity, ol which
you speak. For no man can love God, except
lie first believe that he is, and that he will
be good unto him. And that fai'th indeed
doth justify which workelh by love : but love
and charily is not the form or life of it, but a
fruit and effect of it. For the apostle in this
similitude doth not make faith the body, and
works the soul : but works the argument of
the life and soul of faith, which is trust in
God, tliat is lacking in the devils, in whom is
knowledge of the truth, that you call the Ca-
tholic faith, which is the body only without
life, except there be trust and confidence,
which is the life of it, declaring itself by the
works, as the life of a tree by leaves, fiow-
ers, and fruits. Didymus Alex, upon this
text saith, " It is to be noted, that when faith
is dead without works, it is also no faith, for
a dead man is not a man. But here some
men saying, that the spirit is the cause where-
by the body liveth, say it is more honourable
than the body, and consequently affirm, that
works which give life to it, arc more honour-
able than faith. I have studied more earnestly
to set forth what I think. For though without
doubt the spirit is better than the body, yet
without controversy, woi;ks are not to be
preferred before faith, seeing a man is saved
by grace, not of works, but of faith." Out of
this fragment of Didymus, it nppeareth, that
he accounted that to be no true faith which
was void of good works, and that he esteem-
ed not works or charity to be the soul or form
of faith. Damns, de orlhod.fid. lib. X.aip.'i.
Faith without works is dead, and so likewise
works without faith are dead. For a true
faith is tried and approved by works. But
you are well assured, that the " apostle
speaketh not of the siiecial faith whieli we
hold only to justify." This confession, though
from the devil's mouth, is true. For that taith
which we tcacli to justify, is no dead faith, is
not in devils, is not void of good works. _ But
neither " Paul, nor any sacred writer," you
say, " ever spake or knew of any such forged
faith." What say you, is it a forged faith for
\ every man to believe the general promises
of God to pertain unto him 7 when Christ
saith, " He that believeth and is baptized,"
itc. Did not Peter and every one of the
apostles that believed and were baptized,
firmly believe that thev should be saved?
1 Yes verily, they believed all, and every one

360

JAMES.

said with David, " I have believed, therefore
I have spoken,", and they taught all Christian
men so to believe, and your general faith is
nothing better than inlidclity. Judas after
lie had betrayed Christ, believed that he was
just, the devils believed that he was the Son
of God. What lack is tiiere in tlie devils'
faith ? You will say love, which is true, but
ii is not all the truth. For how they love
him of whom they look to receive no benefit
but condemnation? Therefore the devils
lack faith, that is trust and confidence in God,
ihat he is their merciful Father to save
ihem : which faith whosoever hath, cannot
but love God, and all that God hath fcom-
manded to be loved for his sake. This is
therefore the only true justifying faith of all
Christians,, not only to know God to be,
and Christ to be a Saviour; but to believe that
God is their God, and Christ is their Saviour,
according to whose most certain and com-
fortal)le promises, they look steadfastly to be

Chapter 3.
1. Luther, Zuinglius and Calvin were all
scholars of Christ, and therefore might not
follow one another further, than they follow
Christ. They are not many masters who all
teach the doctrine of Christ, at least in the
chief and necessary articles unto salvation.

Ch.\ptEr 4.

8. It is no heretical boldness to add a word
to supply the sense, which needs inust be un-
derstood.

8. Man hath no free will to endeavour to
come to God, without the grace of God. The
Apostle speaketh to Christians, whose will by
grace is begun to be enlarged, that they may
endeavour to come daily nearer and nearer
to God. Although the will of man, is always
free from constraint, but not from thraldom
and bondage to sin.

8 Man working by the grace of God, dero-
gateth nothing from his honour. But he that
thinketh he cleanseth his heartby anv strength
of his own, and not by the grace of God only,
derogateth from the grace of God which
is the only author of goodness in us : for of
ourselves, as of ourselves, we are not apt to
(hink any thing, 1 Cor. 3. 5. Therefore papists
do manifestly derogate from the glorv of
Christ's death, when they attribute such effects
to their own works, or oilier helps whatsoever,
as the scripture maketh the proper effects of
Christ's death, as satisfaction for sins by merits
and penance, propitiation by masses, release
by pardons, &c.

Chapter 5
If. We translate the Greek word here, as
we do in other places, truly for the elders by
office, and not in age, as your own vulgar
Latin translator calleth them divers times
teniorrx, and mnjores nain, which you call an-
cients and seniors. Therefore this is a rotten
cavil, not worth a rotten nut. And although
ChryaoBtom following (he usual manner of

speaking, called them sacerdotes, yet if he had
translated this or any like text out of the
Greek into the La(in tongue, he ought not to
have used that word sacerdotes, neither doth
your vulgar Latin interpreter whom you hold
to have known the sense and signification of
that word, as well as any papist alive, in any
place translate the word here used by the
Apostle, sacerdotes, but either seniores, or ma-
jures nalu, or preshyleri . And Bede in his com-
mentary on this place, calleth them seniores.
But admitting that we mean elders by office,
" you demand, whether the Apostle mean
here, men of that function which in our
churches we call elders," 1 answer he meaneih
such. But that you think cannot be so: because
" elders are not deputed specially to public
prayers and administration of the sacraments."
1 answer, although in some churches there be
some elders appointed only to govern, yet is
there no church in which there be no elders
appointed specially to public prayers, and ad-
ministration of the sacraments : and therefore
our elders are such as the apostle requireih
to be sent for, saving that they have not the
gilt of healing, as those had in the primitive
church of the Jews, and therefore your quar-
relling as well at our orders, as at our trans-
lation is vain. But admitting that the minis-
ters of our church be such as the apostle
speaketh of, you demand why we translate not
presbyteros ministers. I answer, because the
word signifietli elders and not ministers. I
might by as good reason demand of you why
you translate not seniores, priests, rather than
ancients. " But we might as well translate so,
as call them so, you think," but we know not :
for in translation, we must look as near to the
phrase of writing will bear, to the proper sig-
nification of words, else why call you them
priests, whom in translation you term ancients?
in common speech we may use common words
but when we are examined so straitly of
our terms, we answer that we call them not
ministers, meaning largely and absolutely, but
ministers of God and of his church, as Paul
calleth himself and his fellow ministers, 1
Cor. 3. 5. and chap. 4. 1, who was, I trow, of
the highest order. "But the deacons," you
say, " should more properly he called minis-
ters." We call not the elders ministers, as
though ihe word were proper to them, which
we acknowledge to be general to all inferior
ministers and servitors of the church : but
because they are the principal ministers of
God and the church. And yet wc contend not
for the term, nor refuse the name priest,\\hen
it signifieth the same whom the apostle call-
eth/)res6;/^erMTO; but when by abuse and vain
cavillation of papists, it is taken to signify a
sacrificer. Therefore, ticcording to the true
etymology we confess the name" to be good,
and do use it, knowing thnt it implicth no sa-
crificing, a.? you most fondly and ridiculously
would enforce out of it. But in translation,
because by common speech a priest was taken
for a sacrificer, and the translators had no
other name, whereby to call the sacrificers of
he law but priests, to make and observe that

JAMEt

361

tlilTerence which the Holy Gliost always ob-
serveth in the New Testament, they call the
one priests, the other eiders. But it they had
called the one sacriticers, and the other priests,
that priests might have been known to differ
from sacrificers, it had been a small matter,
and perhaps hindered you of this vain quarrel.
14. There is no cause, why any man should
deny this ep.stle, as maintainirig the popish
sacrament ot extreme unction, for that it doth
not, but speaketh ot the use ot the gilt ot heal-
ing, which was in the primitive church, in the
elders of the congregation, expressed by the
outward sign of anointing with oil, as it is
manifest, Mark 6. 13. Whereof, as Bedc
thmketli, came the custom of anointing tlictn
that were possessed with devils, and the sick
with oil, which he confessetli might be done
not only of the priests, but also ot every Chris-
tian in their necessity, as Innocent teacheth.
Therefore, although he allow the ceremony,
yet he alloweth not your sacrament, which
may be ministered by none but by a priest, and
unto none, but them that be in extremity of
sickness, when health is despaired: yea,
Bede underslandeth it, to pertain not only to
them that are sick in body, but also to them
that are weak in faith, though they be whole in
body. " Commanding," saith he, "him that is
weak in body, or in faith, that he which liaih
sustained a greater wound, should remember
to cure himself with the aid of more men, and
them of the elder sort, neither should refer the
cause of his weakness to the younger sort,
and less learned, lest he receive by them,
any hurtful speech or counsel." You see there-
fore, that even the custom and use of the ce-
remony is greatly changed from the days of
Bede, which is but seven or eight hundred
years ago. For in the popish church one
priest is sufficient, young or old, who cometh
not to give any ghostly counsel, but commonly
when a man is past his senses. It is certain
therefore, that in Bede's time, this anointing
was not taken tor a sacrament. But you say,
what dishonotir is it to God, that a sacrament
should be instituted in oil more than in water,
&c. Verily if God had instituted any sm-h
perpetual sacrament in oil, as he doth in water,
we would nothing doubt of it. But this sign
of anointing was temporal, as the gift of
healing whereunto it was annexed was but
for a season, and that doth this scripture tell us
sufficiently, seeing experience testifieth, that
the gift of healing doth not now remain.
Where you say the church of God hath always
used it, it is false : for the Greek church ne-
ver received it to this day, as a sacrament, and
for many hundred years it was counted a tree
ceremony in the Latin church, as appeareth
by the epistle of Innocent, nnd that which Bede
writeth, that it was lawful for all Christians
to use it. But when we say, it pertained to
the gift of healing, you ask, "whether Christ
appointed any certain creature or external
element unto the apostles generally to work
miracles by." I answer rio : tor with external
sign and without, they did miracles. Yet it
appeareth, Mark 6. 13, that he appointed them
46

to anoint the sick with oil that they might
recover health, though it were not necessary
so to do at all times, when they healed the
sick. Where you say, " that Christ would
have miracles m the beginning wrought by
sundry sacraments which remain, the miracles
ceasing," we tiiidno such matter, whkh it it
were so, the institution and commandment of
the perpetuity of them were sufficient for
their continuance. You demand, " whether
ever we read or heard that men were gen-
erally commanded to seek lor their health by
mirac\ilous means V We read that men were
commanded generally to seek all spiritual and
miraculous gilts, as long at God gave them,
and not lieallli only, but th< gift of healing
also, 1 Cor. 12. 31. cap. 11. 1, under the gen-
eral rule ot submitting all our requests and
whole will I'l God's will.

Yoit l-utand, whether all priests or elders
had the gift of miracles in the primitive
ciiurch." We answer, it is not necessary that
every one had the pit of healing, yet among
the company of elders, that were in every
church, some doubtless had when others had
which were not elders of the church. Or the
gilt might be given to the whole number,
which every one had not, as Paul speaketh ot
the gift ol prophecy, given by laying on of the
hands ot the elders, 1 Ttiii. l. 14. Neither
would the apostle promise health, if the gift
of healing had not been general in every con-
gregation. But " though the apostles hud the
gilt to cure men and revive them, yet there
was no such general precept, to call for the
apostles, to heal men or restore them : so lon^
as that gift continued in the church, it was all
men's duty to seek the use of it, so far as it
would stand with God's pleasure. Therefore
as Paul setteth down an order for the right
use of the gifts of tongues, 1 Cor. 14. 27, so
doth James here for the gilt of healing. " You
ask if any external element, or miraculous
practice unless it were a sacrament, had pro-
mise of the remission of all kind of actual
sins joined to it?" But neither hath the
element of oil any such promise annexed unto
it, but the prayers of the faithful, as 1 John 5.
6: "You ask whether James could institute
such a ceremony of himself?" &,c. We say
he did not institute any such ceremony as you
speak of, nor mentionethany such, but willeth
the gift of healing, to be used according as
God had appointed. As for the promise of re-
mission ot sins, he annexeth it not to the ele-
ment, but out of the general doctrine of prayer,
he showeth the fruit thereof to be the obiain-
irig of remission of sins. But at " other linies,"
you say, " we rail at the popish church, for an-
nexing of remission of sins, to the element oi'
water. Here we are driven to hold, that James
prescribed a miraculous oil, which had much
more power and efficacy." Concerning your
popish holy water, although it be conjured to
be health of body and soul, whi'h includeth
not only venial but all sins : yet even your
doctrine of venial sins, is intolerable. For
who gave you authority to annex any remis-
sion of sins, to that or any other creature ?

JAMES

But that you say, we are driven to hold,
is false, for we hold no such thing, either
that James of his own authority prescribed a
miraculous oil, or that any such power or
efficacy to remit sins, was m the oil, or an-
nexed to it. Therefore you are driven to the
straits, that without shame feign a sacra-
ment of a ceremony used only for Health of
body, and are bold to slander the universal
church of Christ, ^yith such a practice as
never was received in the church of Christ,
for a sacrament. How the ceremony was
used in Bede's time I have showed before.
The testimony of Innocent and De visitat.
infirm. I have answered before, Gul. 4. sect. 2.
Bernard writeth no more, but that Malachi
was anointed, according to the ceremony used
in his time. The other coimcils that iollow,
being of later years, are according to the epis-
tle ot Innocent. Who because he saith, that
this anointing may be used, not only of the
priests, but also of all Christians, you are
driven to a poor shift, in saying ihey used it
not in that sacramental sort which the apostle
prescribeth ; but Innocent saith plainly, they
might use it lawfully, without any distinction
of sacramental sort, as his words are manifest,
which with small learning, may easily be un-
derstood. But where you say, " they use it
as Christians do now the water of baptism, to
take it home with them after it was hallowed,
and to give it to their diseased to drink ;" no
doubt it was a vile superstitious abusing of the
sacrament of baptism, as there have been many
by conjurers and idolaters, but never used of
well instructed Christians.

The hallowing of the water of baptism, is
in God's church. but to the only use of bap-
tism, and fur the only time of the ministration
thereof, as is manifest by John baptizing in
Jordan, and the apostles of Christ in every
water, without any superstitious hallowing or
estimation of the water, after it had served
for the use of baptism.

15. Chrysostom understandeth it generally
of prayer, De Sacerdul. lib. 3. Hesyehius, Lev.
Vb. Leap. 2, saying, "Prayer worketh many
things, for especially it healeth the nassions
of the soul, it cureth the wounds of the intel-
ligible ox mystical eyes, absolving from igno-
rance and that which is sickness mdced ; that
is, it saveth the tears that come out of sin.
For is any sick among you ? saith James, let
him call for, &c., rehearsing this whole text.
Wherefore these ancient fathers know neither
your sacrament, nor the formal words thereof

15. The apostle ascribeth no saving to any
sacrament, but to the prayer of the faithful,
which how effectual it is, "he declareth after-
ward.

15. This pertaineth to the gift of bodily
healing, for which end your anointing is not i
used, but in desperation of bodily health, when !
death is even at hand, neither is any man I
healed by your anointing. i

15. Chrysostom ascribeth not this effect |
to your sacrami'iit, nor to the ceremony of;
anointing with oil, but to the prayers ot the
priests, as is'manifest by his words going I

before, wherein he preferreth priests as spi-
ritual fathers before bodily fathers. "These,"
saith'he, "have often saved the soul that was
sick and ready to perish, causing to some a
more gentle punishment, othersome not suf-
fering at the first to fall : and this not only by
teaching or admonition, but also by helping
with prayer. For they have authority to for-
give sins, not only when they regenerate us,
but afterward also : For is any sick among
you, saith the apostle, &c.

You see Chrysostom, even as the apostle,
doth refer this effect only to prayer and not to
the anointing with oil, whereof there was no
use in his time. For the name of priests, I
have answered sufficiently before. Bede ac-
knowledgeth that this ceremony of anointing
with oil, might be done not only by priests,
but by all Christians : but the remission of
sins, he referreth to the priests, after they be
confessed by the sick with purpose of amend-
ment. "For sins," saith he, "cannot be re-
mitted without confession of amendment :"
whereby it is certain that Bede separating re-
mission of sins from the ceremony of anoint-
ing with oil, did not acknowledge the anoint-
ing with oil to be a sacrament. His words
are these : "This we read in the gospel, that
the apostle did, and now the custom of the
Church holdeth, that the sick may be anoint-
ed by the priests with oil consecrated, and
prayer gomg with all, that they may be heal-
ed. Neither is it lawful for the priests only,
but as Pope Innocent writeth, it is lawful for
all Christians to use the same oil by anointing,
in the necessity of themselves or other
friends: which oil yet ought not to be made,
but by the bishops." For that he saith with
oil in the name of the Lord, signifieth the oil
consecrated in the name of the Lord, or at
least, that when they anoint the sjck, they
ought to call upon the Lord's name over him.

16. The apostle exhorteth both sick and
whole persons, to acknowledge their tres-
passes one to another, which they have com-
mitted one against another. He showeth
how excellent and good a work it is to con-
vert a sinner, but of merit he speaketh no-
thing.

16. Our translation is true, and agreeable to
the apostle's meaning, as for the word ot^ con-
fession, and the thing itself, when it signifieth
true confession, we can well abide, and use.
But you imagine that the very word confession,
is sufTicient to prove the necessity of auricular
confession, with all the popish tyranny inci-
dent thereunto.

16. The scripture never speaketh of sacra-
mental confession, as you call it, and the apos-
tle here speaketh of mutual confession or ac-
knowledging of our trespasses one against
another, not of our sins to a priest. Neither
doth Origen expound this text of confession,
but the two verses before of remission of sins
by hearty repentance, and confessing of sins
before God, or at least openly before the
church. "There is yet," saith he, "the se-
venth kind of remission of sins, though very
hard and laboursome when the sinner wash-

1. PETER.

363

eth his bed with tears, and his tears are made
his hread day and night, and when he is not
ashamed to declare his sins to the priest of
the Lord, and to seek medicine according to
him which saith : I have said, 1 will pronounce
mine injustice against myself to the Lord, and
thou hast remitted the nnpiety ot my heart.
In whom also that is fulfilled which the apos-
tle saith : If any be sick, let him call the el-
ders of the church, and let them lay their
hands on him, anointing him with oil in the
name of the Lord, and the prayer of faith shall
save the sick, and if he have been in sins,
thev shall be remitted to him." That which
Bede saith of opening our greater leprosy
unto the priest, and abiding his judgment,
proveth not the necessity of auricular confes-
sion to be of God's law, nor ol this text, which
he a'cknowledgcth to pertain to mutual con-
fession. And so the word a\\>,Xoii doih plainly
signify, whereby we. may as well prove that
the priests are bound to conless themselves
to the laymen, as you can prove that the lay-
men are bound to confess themselves to the
priests. Therefore this text pertaineth 19 mu-
tual acknowledging of men's trespasses and
reconciliation and prayer. Wc like well the
text, when it is not poisoned with your He-
retical glosses of sacraments, of anoiling and
shrift, which are far from the apostle's words
and meaning.

17. When Eliaa denounceth to Ahab that
there shall be neither rain nor dew, but ac-
cording to his word, 1 Reg. 17. 1, it ia easy
to gat.'ier his prayer both before and after the
drought. Although many things are true that
are not written, yet those things that are writ-
ten in the scripture are sufficient for our in-
struction.

20. The anostle saith not that he shall
cover the multitude of his own sins, but rather
of his whom he convertetli in such sense, as
he savcth his soul from death, namely, as a
profitable instrument of God's grace and
mercy, which properly converieth and saveth
sinners, and covereth sins. Dvrtheus doct. 6.

20. We cannot abide your blasphemies
ascribing to the Virgin Mary that which is
proper to Christ. So far forth as she was a
nieanof our salvation, by conceiving or bring-
ing forth the Saviour of the world, we ac-
I knowledge it. But that she or any other crea-
I ture, is now "our life, our salvation, our hope,
I our mediator," or any such thing, we abhor
as blasphemous against the glory of our only
! Mediator and Advocate, life, hope, and salva-
tion Jesus Christ. Wherefore, when you can-
not prove that God hath made her or any
other Saints, instruments of our salvation bv
j their intercession, these forms of speech will
i not serve to excuse your idolatry and blas-
' phemy.

ANSWER TO THE ARGUMENT OF BOTH THE EPISTLES OF PETER.

We never read that Christ made Peter his
vicar. Matthew calleth h'lm Jirst, in order of
the catalogue, not in authority or dignity.
The ancient fathers also ascribe to him a pri-
macy of order among the apostles, not of
power or authority. And all the apostles
joined together in planting the church among
the Jews in Jerusalem, and the Gentiles
abroad according to Christ's commission.
Matt. 2S. But whether from Rome, as it is
not like, or from Babylon, as the words, either
in Syria or Egypt, being the chief apostle of
the Jews, he writeth to them that were dis-
persed in the east parts of the world, in such
provinces as he nameth. To prove that he
writeth from Rome, it is a simple argument,
that he sendeth salutation from Babylon, and

as simple a commendation of Rome, to be
figuratively called Babylon. True it is, that
most of the ancient writers are of that mind,
following the received opinion that Peter was
at Rome, but there is no reason why Peter
writing from Rome should send salutations
from Babylon, seeing Paul writing to the Ro-
mans, did not call them Babylonians, but Ro-
mans, or the saints at Rome. The seducers
whereof Augustin speakeih, taught that good
works were altogether needless for Chrisiiiin
men, as though they might be saved by a vain
profession of faith. But he never findcth fault
with them that hold good works not to be
meritorious of salvation. But contrariwise
writeth many books against the Pelagians
that hold that error.

ANSWER TO THE ANNOTATIONS ON THE FIRST EPISTLE OF
PETER THE APOSTLE.

Chapter 1.

6. The apostle never teacheth the constancy
of faith, nor any fruit of faith to be merito-
rious, but heshoweththe reward of constancy
to be according tcGod's promise, by the me-
rit of Christ only.

17. God will judge every man accordino;
to his work.s, which are evident tokens cither
of true faith, or of no faith, or of false and er-
roneous persuasions.

I 18. You said' in the argument of the epistle,
I without controversy, that he writeth to the
I Jews: now you would gladly fly from it, so ill
1 you love to have the traditions of your fathers
i reproved. What sense your cavil hath of
our corrupting the text, you know not how to
express : we say, " Tradition of the fathers,"
vou say, " Your fathers' tradition," your
I Latin is, Patemce iradilionis, fatherly tradition,
1 indifTerent to the third person, and to ilic

3Gt I. ¥1

second, yea and to the first. Our fatherly
or fathers' tradition. So that I know not
what you have Ibund, unless it he a knot in a
rush.

Chapter 2.

5. He speakethot the sacrificing priesthood
which remainetii now in the church, not of
the ministering or governing priesthood of
the church, which is not properly the office
of sacrificing, but of preaching, ministering
of sacraments, praying and such like exer-
cises.

9. We acknowledge that all Christians be
as well spiritual kini^s, as spiritual sacrificing
priests, under Christ their head, the only king
of glory, and eternal priest after the order of
Melchisedec.

Kl The Protestants mean not by " all man-
ner ordinances of man," every law made by
a man, but every ordinance or creation of the
prince, or tlie prince by what ordinance or
human creation soever he do reign, as you
yourselves interpret it, either by succession,
election, or howsoever.

13. Although there be great difference be-
tween the government of princes, and of ec-
clesiastical governors, yet the apostle calleth
not princes human creation, as though they
were not also God's creation, for there is no
power but of God, but that the form ot their
creation is in man's appointment: the other
is only of God's assignment, and according to
his institution. But tliat Christ made one chief
in authority over all the church, and placed Pe-
ter in that supremacy, it is false, and can
never be proved out of the holy scripture.
And the power of princes is so of God, that
beside his ordinary concurrence and provi-
dence, it is by his law commanded to be
obeyed, and the prince appointed how he
should govern. Not only to procure the
earthly commodity of his subjects, but much
rather to e.xtcnd his authority to the spiritual
benefit of their souls, in establishing, bv his
power and laws, the true religion, and tlie
right exercises thereof, and punishing the of-
fenders. As all godly princes, of whom we
read in the scripture, have done to God's
glory, and their nnmortal praise. Although
the spiritual superiority be in another kind
much more excellent, yet even all spiritual
superiors are bound to obey the prince, not
only in things temporal, but much more in
matters of religion, so long as they be agree-
able to the law of God. Against which, if
any thing be decreed or commanded, cither
in the commonwealth, or in the church, it is
not to be obeyed of any man. But if civil
princes, though they be Heathen, command
any thing agreeable to God's law, as Cyrus,
iJarius, Artaxerxes, they are to be obeyed,
much more being Christians, as Constantine,
Valcntinian, Theodosius, &-c.

13. The king is called most cxcellr^ni, not
only in rtspect of his dukes, or ' ' - i ^j>er-
nors IiIm vicegprerilK, but also ' i .aspect of all
his H\ibjects; and therefore might be called
chief head of them, although the translation

be more proper, The chief or most excellent.
Therefore Peter caUing the king the chief,
submitteth himself also, and all his fellow
Apostles under his authority, neither doth he
write to the people only, but to all the church
in general. Therefore neither popes, bishops,
nor any priests, can have exemption from the
obedience due to their ciyil princes and su-
preme lords. But you think to have a start-
ing hole, that the " clergy could not be under
such princes as the Apostles speaketh of:"
as though he spake not of all princes that then
were, and should be to the end of the world-
Or else, belike, because he speaketh only of
heathen princes, there is nothing due by this
text to Christian princes. But he speaketh
of the authority not of the persons, or their
virtues or vices. " B\it the kings and empe-
rors then," say you, '' could be no heads of
the church, being heathen men, and no mem-
bers thereof, much less the chief members."
Although the metaphorical name of heads
did not agree to them, because they were no
members, yet were they by God's ordinance,
and ought to have been Governors and pro-
tectors of the church, as all Christian kings
ought to be. But Ignatius, ad Smyr7tevses, ex-
horteth to honour the king_ after the bishop,
correcting tl;e saying ot feolomon, which he
allegeth, Frov. 24. 21, as though Solomon
had forgotten .the high priest. " My son,"
saith he, " honour God and the king. But I
say, honour God indeed, as the cause and Lord
of all, and tlie Bishop, as high Friest, bearing
the image of God, according to government
of God, but according to priesthood of Christ :
and after him it behooveth also to honour the
king." These words show out of what shop
this Epistle of Ignatius came, who was a man
of greater religion, than that he would have
corrected the scripture in Solomon, or in
Peter : both commanding the king to be
honoured next unto God.

Although it might seem to be excused by
the difterent authority and excellency of the
bishop, yet it is not tolerable, after the
Holy Ghost hath said, " Honour God and the
king," to say, " but i say, honour God and the
bishop, and after him the king." But this is
as you write, " an invincible demonstration
that this text maketh not for any spiritual
claim of earthly kin^js, because it givelh no
more to any prince, than may or ought to be
done unto a heathen magistrate." As though
obedience is not to be given to a heathen
magistrate, if he compand or decree any
thing, even in religion, agreeable to the true
honour and service of God, as Cyrus did for
building up the teriiple, Ezra. 1. As Darius,
both for continuing of the building, and for
sacrifice to be oflered in it. Ezra. 6. As Ar-
taxerxes did for reformation of the church,
according to the law of God, by the ministry
of Ezra the learned and godly priest. Ezra. 7.
and cav. 8. As Nebuchadnezzar, for the glory
of God, after he was restored to his kingdom.
Dun. 1. As Darius the Median did, that men
should reverence the God of Daniel, Dan. 6.
As Maximianus and Diocletian, that Christians

I. PETER.

should exercise their religion, build oratories
and possess them, Euseb. lib. cap. 7. 19. As Lici-
nius that Christ should be worshipped, lib. 9.
cap. 9. So invincible be Popish demonstra-
tions. " But there is not any thinp; m tlie New
Testament," you say, "that proveth the
Christian prince to be supreme governor in
ecclesiastical causes more than hoathen em-
perors." What ii'thcre were not? is not the
authority of the scripture of the Old Testa-
rnent sutBcient ? Where both the duty of a
king is described, to govern according to the
Law of God, and the practice is declared in
David, Solomon, Jehoshaphat, Ezechias, Jo-
siah, which exercised supreme government in
causes ecclesiastical, and over the high
priests themselves ; beside so many prophe-
cies ol the authority of kings to be protectors
of the church, and setters forth of true reli-
gion. But even those places of the New
Testament that require obedience to princes,
do prove their sovereign authority in all
causes, and specially the prayers appointed to
be made for kmgs, that under them we may
lead a peaceable life in all godliness and ho-
nesty, declare that it is their duty to procure
religion by their authority, as well as civil
honesty. Therefore though heathen princes
abused their authority, to persecute the
church and religion of Christ, yet were they
set up of God, as well to maintain by thpir
laws and authority, true religion and the
church, as public honesty and the conunou-
wealth. For they are appomted "for the praise
of them that do well, and for the punishment of
evil doers," therefore for the advancement of
true religion and the suppression of heresies
Augustin also testifieth, that Christian kings
serve God, both as they are Christians, and
also as they are kings, in making laws of eccle
siastical matters, ep. 50, And so held all the
ancient godly fathers, as we have declared in
other places.

W. The pope's laws that are contrary not
only to Christian liberty, but also to God
commandment, arc not to be obeyed of any
man.

18. This was a lewd slander against Wic

justly, and sviffer patiently, but he saith not
that It is meritorious.

Chapter 3.

19. The apostle saith not that the soul of
Christ after his death preached in hell, but
he came in his spirit, and prophesied in the
days of Noah to the disobedient, whose souls
are now in hell.

19. This place we confess to be hard, but
vet not so hard of itself, as it is to them that
have a prejudicate opinion in their minds, of
Christ's descending into hell alter his death.
But first here is no mention of the soul of
Christ, nor of descending, but of his spirit
coming and preaching : not to the godly that
were in prison, but to them that were some-
times disobedient, which are still in prison :
not to their deliverance, but to their destruc-
tion. The apostle therefore meaneth by this
most ancient example, to show tiiat Christ
had always care of his church, and therefore
in the same spirit, by which he was raised Uy
life after he was dead, he came of old time,
and preached destruction to the reprobate,
even in the days of Noah, who for that they
condemned his preaching, are now damned
spirits in prison. And at the same time ap-
pointed Noah to make the Ark, for safeguard
of himself, and the small company of the
church, and in the same preserved his church
from destruction by water, wherein is also a
notable figure of our salvation by baptism.
And that he speaketh of Christ's divine spirit,
and not of his human soul, is manifest by
that he saith, he came in the same spirit by
which he was made alive, or restored to life,
which was not his human soul, but his divine
power, by which his soul was joined again to
nis body. As Paul concludeth, that he was
declared to be the Son of God in power, ac-
cording to the spirit of sanctification, by his
resurrection from the dead, that is, by raising
himself irom death bv his divine spirit and
eternal power. For his human soul did n(jt
return to his body of itself, but by power of
his divine and eternal spirit. But now, let us
see what you bring to clear the place from

liff, who held no such doctrine. For both he difficulty. You say, Augustin conf^esseth the
obeyed, and taught obedience to the kings text to be hard to understand ; but his doubts.

Edward the Third, and Richard the Second, in
whose time he lived, which two princes all
men know to have committed deadly sin, yea
some heinous and notorious sins. So is it a
detestable slander against us, whom you call
followers of Wiclifi', for none of us ever held
or taught any such seditious and traitorous
opinions. But your heresy cometh nearest
to this opinion, which holds that the pope hath
authority to depose lawful kings from their
thrones, at his pleasure, which liold them for
no princes dejure, that by the pope's bull are
declared to be di-prived; which finally send
and suborn daily mo-t hellish traitors to
murder their sovereign and most lawful
princes, and stir up foreign states to invade
their dominions.

19. The apostle saith, it is thanks with God,
or a good commendation, if they suffer un-

and other ancient fathers' judgment have
helped us somewhat to the right understand-
ing. But where vou say, that Aueustin find-
eth him sure of this, that Christ's descending
into hell in soul after his death, is proved
thereby, it is false.

For although he do acknowledge, that the
soul of Christ after his death was in hell, yet
that he was so in hell, as you define, and for
that purpose, to deliver the patriarchs, he
doth not affirm. But contrariwise he saith.
" I could never find the word hell in the scrip-
ture, taken in good part, which if it be never
read in the divine authorities, verily that bo-
som of Abraham, that is, that habitation of
quiet rest, is not to he iielieved to be any part
of hell." The descending of Christ into hell,
to be according to the scriptures, there is no
doubt, but in what sense and sort, and to

I. PETER.

what end or benefit of the church, the ques-
tion is. Therefore Calvin and his iollowers
are no infidels, which both acknowledge the
descending of Christ into hell, and show the
use and end thereof, to extend to the whole
church of God. ■ rri,

Athanasius, apud Epiphanium, saith : "That
the Word himself \vent and preached to the
spirits," that is, the divine nature of Christ,
nnd not his human soul. De incur, verbi l-'ei,
he saith : "That wicked one the devil, which
is wont to assault us with the force of death,
the sorrows of death being loosed, is left alone
altogether dead."

Cyril upon this place gathereth Christ's de-
scending, not by power of his divinity only,
but also in soul unto hell. Oecunienius doth
not so conclude : but showeth, that the etfect
of Christ's death and resurrection, extended
to all that are dead before Christ. Whereas
it seenieih he doth hold that Christ's preach-
ing to them after their death, supplied that
which they lacked in their life, it hath no
ground in the text, which speaketh only of
Christ's preaching in spirit to the disobedient.

Augustin therefore doth better no doubt of
the understanding of the text, than to gather
more than the words thereof will yield. Yet
where he saith, he "doubteth not, but that
Christ performed the benefit of salvation, to
some that were in the pains of hell," he affirm-
eth not purgatory, whereof he affirnieth in
other places that it may be doubted of, or else
be still unknown. Enchir. cap. 9. But Bede, no
doubt out of more ancient fathers, peradven-
ture out of Athanasius, whose judgment of
this text also he citeih, thus interpreteth these
words of Peter: "lie which in one time
coming in the flesh preached the way of life
to the world, even he himself came before the
flood, and preached to them which then were
unbelievers, and lived carnally. For he even
by his Holy Spirit was in Noah and the rest,
of the holy men which were at that time, and
by their good conversation, preached to the
wicked men of that age, that they might be
converted to better manners." You see
therefore that our exposition is not new,
which so manv hundred years ago was de-
livered by Bede, who though in some things
he were carried away with the errors and
corruption of his time yet had he a care to in-
terpret the scriptures as near as he could, ac-
cording to the writing of the elder fathers
that were before him.

20. They that take these words of Christ's
descending into hell, and add further, that
Christ by his descending delivered the cap-
tive souls, are driven to invent many things,
beside the book, of their own head. The
npostle speaketh only of the unbelievers and
disobedient in the days of Noah, not to show
their deliverance, but their just damnation,
ndirming that eight persons only were saved
by wnier, iIir rest perishing, which is to be
undcr.stnod both of iheir bodies and of their
souls. Hede rejectelh the opinion of one man,
that thought some comfort should come to
them ihut had been unbelievers in the days '

of Noah, as contrary to the Catholic faith -.
because "Christ by his descending to hell,
delivered none but the faithful, neither preach-
ed to the souls that are out of their bodies,
and shut up in hell prison, for their wicked-
ness, but in this life, either by himself, or by
the examples and words of the faiihlul, he
daily showeth the way of life." Oecumenius
also out of Gregory, showeth, that their diso-
bedience and condemnation were testified by
the scripture, before Ch/ist came in the flesh,
and that salvation was preached to men from
the beginning, but despised, because of their
declining unto vanity and pleasure.

21. There is no necessity so extreme, that
should drive men to seek baptism of heretics,
who are out of the church. For we must not
do evil, that good may come. Neither is
baptism an efficient cause of salvation unto
inlants, but a seal of God's Spirit, regenera-
ting them to eternal life. Hierom, in the
place quoted, compareth the church, and not
the See of Peter, to the ark of Noah. And
that he desired them to communicate with the
See of Rome, it was because Damasus was
a true Catholic. But in the days ofLiberiua
his predecessor, that subscribed lo the Ari-
ans, and held councils against the Catholics,
he was in the ark of Christ, that was out of
the communion of the See of Rome, at least
of him that sat in it.

21. Beza acknowledgeth, that the apostle
alludeth to the interrogatories of the cate-
chists, and the answers of them that were
baptized. Which stipulation and solemn pro-
mises are necessary to be acknowledged,
that baptism be efi'ectual in them that are of
age. Although they be not always neces-
sary to be expressed in the form of bap-
tism, yet are they included in the doctrine
thereof

Chapter 4.

6. As Christ shall judge all that are dead,
so the Gospel hath been preached to them
that are dead in all ages, unto mortification
of the flesh, and renovation of the spirit.
Bede understandeth it of them that are spirit-
ually dead. " So great care and so great
love, and so great desire, hath God to mortify
us in the flesh, and to quicken us in the spirit,
that he commanded to preach the word of
faith to them also, which' being wrapped in
greater crimes, and are worthily to be named
among the dead, in riot, lust, drunkenness,
gluttony, bibbing, and unlawful worshipping
of idols, that they which have judged, that
is, contemned, and castaway carnal desires,
may live spiritually, and wait for life ever-
lasting with them whom the grace of the
Gospel found living innocently." The same
interpretation of divers ancient fathers, hath
Oecumenius.

8. The apostle saith not, that charity doth
cause remission of sins, but that it is the
properly of charity, as Solomon saith, to hide
and cover the multitude of our neighbours
ofl'ences, as on the contrary side of hatred
to Stir up brawling, and discovering and open-

I. VE'lhlR.

ing of many offences, that otherwise should
be hidden. Doroihccus, doclrin. 6. Prov. 10.
12. Augustin Each. cap. 69, saith no more,
but that Christ pronounceth, that he will im-
pute the fruit ot alms only, in the last judg-
ment; which is nothing to the question of
justification, seeing men come to the last
judgment, justified or condemned : the eflects
whereof appear in their lives, charitable or
uncharitable. The same meaneth Bcde, that
they shall obtain mercy whicii have siiowed
mercy, as we are taught to pray : " Forgive
us as we forgive." Neither doth the scrip-
ture any where commend alms or mercy, for
redemption of our sins by the merit thereof
The saying of Solomon is plain of another
matter. The text of Daniel is not " redeem,"
but, " break" off thy sins, that is, change thy
cruelty into mercy. The son of Sirach pro-
miseth reward unto charity and mercy, but
no redemption from sin by the merit oi the
work : therefore these places were idly quoted.

IS. The just, thougii he be assured of the
favour of God through faith in his promises,
yet cannot be saved without ^reat labour and
contention against sin, which he knoweth to
be necessary for him. Not that he is in dan-
ger to fall trom God, or the state of justice,
or afraid of purgatory : but because God hath
made the way to eternal lite strait and
hard, through continual mortification of the
flesh, and bearing the cross of Christ, patient-
ly. This isnothing contrary to the doctrine of
the Protestants, who although they think a
man to be justified before God by faith with-
out works, as the scripture teacheth, Rom. 3,
yet they acknowledge, that there is also a jus-
tice of works, though imperfect, which is a ne-
cessary fruit and effect of justification by faith
only. They leach also, that men are just in-
deed and in truth, yea and perfectly in sight
of God by Christ's justice imputed to them
by faith, and given unto them by God, by vir-
tue of which gift they claim it as their own,
and that men are in part declared to be just
by. good works, or justice inherent. They
teach none other assurance of salvation, but
that which is grounded upon the promises of
God, which can never fail. Coiiceniing him
that hath lived wickedly, and repenteth at
his death, they teach accordinsr to the scrip-
ture, that if he believe with his heart, and
confess with his mouth, he shall be saved.
Rom. 10.

Christ saith, he thatbelieveth in me, cometh
not into condemnation, but is translated from
death to life. John 5. 24. Yet they teach no
man to defer repentance which is the gift of!
God, and therefore men cannot be assured i
that God will give.it at their death : seeing i
commonly as men live, so they die, and it is i
a rare example, as of the thief on the cross,
that men shall have repentance and faith at
their death, which have neglected them in \
their life. But to imagine purgatory for such ,
without the authority of the scripture, they
dare not : seeing thev know the Lord of the
vineyard may do with his own what he will, 1
and give unto those last, as much as unto the I

first, though the hypocritical Papists repine
never so much at it. Matt. 20.

Chapter 5.
1. The aposile speakeih of eiders by office,
and yet your vulgar Latin interpreter calleth
them seiuores, tlfat is, elders. Wiiich jusli-
fieth our translation from your childish ca-
villing, which is to no end but thai under the
vain sliadow of applying the word priest, to
signify a sacrificer, you might bear the igno-
rant in hand, that tlie elders or priests of the
New Testament be sacrificers, aa your Popish
priests are.

3. The. word signifieth properly the heri-
tages or lots, and the apostle meaneth the
several divisions over which the elders had
charge, and not the ministers of the church
only, commonly called the clergy. As for
the name of clergy and clerk, when it is not
a proud excluding of the rest of Christians
from the Lord's inheritance, but signifieih the
special lot and charge of them, that serve in
the ministry of the word and sacraments,
we can well abide and use it. Bui where
you say, we will have no difference between
the laiiy and the clergy, it is an impudent
slander without any colour: but that the apos-
tlemeaneth the wholecongregarion committed
to their charge, by this word, Bede declarelh
plainly. Oecutneniu- soitli, it signifieth " the
holy company or congregation," and the
text is plain, adding that they should be an
example to the flock, and not exercise tyranny
over it.

Concerning their shaven crowns, Bede in
the place quoted, rehearseth an epistie of
Coelfrid, an Abbot, unto Naitan, King of the
Picts, wherein without any great contention,
he reasnnetli of the diversity of shaving used
in the Romish Church, and in the Scottish
Church, before it received the Romish rites :
calling the Romish fashion, the form of Pe-
ter, the Scottish, of Simon Magus, without
any testimony of antiquity to warrant that he
saith, either of the one or the other. But that
any such shaving is necessary tor distinction
of the clergy or the laity, neither Bede nor
Coelfrid doth teach in tiiat place, nor showeth
any good causes why it should so be.

4. The faithful preachers shall have their
crownof glory, not for the merit of their works,
but of the mercy of him that promiseth to the
greater hibourers, great reward.

13. The Protestants are more your friends
than they have thanks for their labour, that
would dnliver Rome from so infamous a
name. But you arc content that Rome be the
See of Antichrist, so vou may have Peter at
Rome. Concerning which point we strive
not much, but yet we must needs say that the
scripture proveth it not, nor this place, al-
though the ancient writers agree, that Baby-
lon is here, as in the Revelations, taken for
the city of Rome? For why shoifld not Peter
date his epistle at Rome ? or send salutations
from the church of Rome, as Pa-al writelh his
epistle to Rome. But seeing you will needs
have Rome to be Babylon in this place, as

368

II. PETER.

Apoc. 16 fl7id 17, you cannot avoid the See of
Anticlirist from the city of Rome. For the
Holy Ghost in the revelation speaketh not
only of the persecution of the heathen empe-
rors, but also of the whorish enticements unto
false doctrine, and of the persecution raised
by the false prophet from Babylon, which 1
without controversy signifieth the cruelty and j
craft of Antichrist, sitting in the temple of
God. That Peter wns at Rome, it maketh
nothing to prove his supremacy, which you
cannot ascribe to the pope, more than to the
bishop oi Antioch, if Peter had any such in
his person. The uncertainty of the time of
Peter's coming to Rome, and his contin-
uance there, must needs make the matter
doubtful, and no article of our belief. But
you object, that " there is as great uncertainty
of principal things contained m the scriptures,
as of the time of Christ's fleeing into Egypt ; y et
may we not thereof infer, that those things
never were.'' The scriptures do plainly
testify, that those things were, but the time
when, is not material. But of Peter the
scripture doth not testify that he was there,
for if it did, we would not regard the diver-

sity of opinions concerning the time when.
Where you ask whether we can accord all
the histories of the holy scriptures that seem
to have contradiction ? we can. Where you
further ask, whether we can tell when David
came first to Saul? we can tell so much as the
Holy Ghost hath set down of his coming to
Saul, if he came to him before, we have not
to do with it. Your other questions of the
creation of the world, of paradise, and such
like, are vain and frivolous, when we have
the most certain testimonies of scripture that
they were. Show us the like that Peier was
at Rome, and we will as certainly believe
that Peter was at Rome, as we believe that
Christ is in heaven. But if you have nothing
but this allegorical surmise, to prove a matter
of fact and story, you rnust pardon us for not
taking it as an article of our iaith, and yet as an
indifferent matter we admit it for the testi-
mony of ancient writers. That our religion
standeth only upon destruction and negatives,
it is a senseless slander : for it standeth as
true religion ought to do, in affirming and
building of all that is true, and in destruction
and denial of all heresy and falsehood.

ANSWER TO THE ANNOTATIONS ON THE SECOND EPISTLE OF
PETER

Chapter 1. I

10. There is no question but God's eternal
predestination consisteth with good works;
though God predestinated us freely without
regard of the merit of our works, which are
an effect and end of God's election, not the
Cause that moved him to choose us. For he
"chose us," saith Paul, "that we might be
holy." Ephes. 1. Not (or that we were or
should be holy. And this place showeth that
the election of God, which is most certain in
him, and in itself, is made known and certain
to us by good works, whcreunto God hath ap-
pointed us. Not that it is grounded upon our
will or works, which are good because God
of his grace before the world was made hath
chosen us, and in time called us, and given
his Spirit by which we are not only willing,
but most thankfully embrace his grace, and
know his fatherly love toward us. For if by
his Spirit we know that God is our Father,
as the apostle teacheth, Horn. 8, we know also
that we are predestinate to his inheritance in
Christ, which knowledge is confirmed by the
works of obedience, which are the fruits of
the spirit of adoption. But if we cannot know
it, as you say, but only hope with such a
hope as is uncertain, and may be confound- I
ed, in vain should the apostle exhort us to
moke our election sure by good works. If
in any translation good works be left out, it
is because t>iev were left out of the text
which we translated, yet we always ctmfess,
that the circumstance of the place, doth of
ntccBsiiy require that good works be under-

stood, though they be not expressed in the
text.

15. The apostle's meaning is plain, and
need not to be drawn into divers senses, that
he performeth in writing this Epistle, that
they may have remembrance of these things
after his departure, and not that he will make
intercession to God for them after his death.
Neither doth Oecumenius speak of such a
sense, but rehearseth only the opinion of him,
" that would show out of this place, that the
Saints after their death do remember those
things which they have done here for them
that are alive." WHiere it is manifest, that
he speaketh no word of intercession. For of
thetrue sciise of the textitfolloweth r "Other
men handling that which is spoken simply,
do thus understand it ; I will do my diligence
that you may have always after my departure,
to remember these things. That is, marvel
ye not, neither think much of the continual
mention of these things. For I do it not con-
demning your rudeness, but by continual doc-
trine of these things, I give you a continuing
and unmoveable aid of them, that being con-
firmed therewith, you may have even after
my death, a lively and indelible or perpetual
doctrine of them." Now whether the Saints
in heaven do pray for u.s the scripture doth
nowhere teach us, and therefore it is a point
whereof without danger we may be ignorant.
That the counterfeit Clemens writein of the
matter, it is as much to be regarded, as his
charge in the second I'4)istle, that mice dunij
be not found in the rix. For who would

11. TETER. 309

t.hink that Clemens would write of such fa- 1 errors not of the greatest weight, when they
bles to so higii apostle, of whom he was more have all the fntliers against them, in so many
meet to learn and to be admonished? Leo , articles of chiclest importance, as is declared

indeed 500 years after ascribetli much to ihe
prayers oi Feter lor him, \yhicli proveth not
the matter whereof the scripture doth not m-
form us. That many of the ancient fathers
held this opinion, that the Saints departed do
pray tor us, we deny not : but we require upon
What authority of the holy scripture tiiey
grounded this their opinion I For the opinion
of good men without the word of God, is not
sufficient to ground our faith upon, seeing it
is certain, that every one of those fathers
held some one private opinion or other, which
all men confess to be erroneous. As Cyprian's
opinion of rebaptism. Ilierom of Peter un-
justly reprehended. Augustin of the neces-
sity of the communion for infants. Chrysos-
toni of procuring help to the damned, &c.
All which errors may be defended with this
argument of yours ; " They know the meaning
of the scriptures, and the sense of the Holv
Ghost better than these new interpreters. '
But if it were proved, that the Saints departed
do pray ior us, yet have we no warrant out of
the scriptures to pray to them. Neither can
it be proved that any of the fathers for 300
years after Christ did make their prayers
to any, but only to God by Jesus Christ. But
in them of later time, there is some mention
of praying unto them. Yet doth not Angus-
tin pray to Cyprian in that place, where you
say he desireth to be holpen by his prayers,
but desiring to be joined to his charity, lie
hopeth that being aided by his prayers, he
shall learn by his writings, in what great
peace God governed his church by him. Hi-
lary, in Ps. 124, speaketh neither of Saints
praying for us, nor of praying to them, but
saith that the church hath no small aid "' in
the apostle, or in the patriarchs and prophets,
or rather in the angels, which compass about
the church with a certain guard." The aid
therefore he meaneth, is the example and
doctrine of the Saints departed, and the mi-
nistry of the angels. In Nazianzen, Basil, and
Chrysostom, there is some mention of the in-
vocation of Saints, to h^p with their prayers.
But that which is atl#ged for Athanasius and
Ephraim, is false and counterfeit stuff. The-
odoret also speaketh of prayers unto martyrs:
but wiiere is either commandment, example,
or allowance of such prayers out of the scrip-
ture? I'herefore this is nothing else, but
dross of human fragility, which can be no
prejudice against the truth. And it is no
marvel, if those fathers being exercised in
confuting both of the Gentiles, and also of
great Heresies, did not ai the first espy what
the spirit of Antichrist went about in those
matters of invocation of Saints and prayer
for the dead, which had a show of piety, and
yet proceeded of the efficacy of error : when
our Saviour Christ prophesieth, that the illu
sions of Antichrist should be so great, that if
it were possible, the very elect should be de-
ceived. It is a small glory for the Papists to
join with some of the fathers, in one or two
^ 47

throughout these annoiations. For invocation
of Saints, 1 'I'lm. 2.

18. We see not that the holiness of places
continueth any longer than Christ's presence
is in them.

20. The Spirit wherewith the scriptures
were written, is to be found in the scriptures
themselves, by which the spirit of the church
is to be tried whether it be true or false. " For
nothing," saith Augustin, "is darkly spoken
in any place, wliicn in other places of the
scripture is not uttered most plainly." De
duel. Christ, lib. 2. cap. 6.

Chapter 2.
2. Our doctrine is far from carnal liberty,
which daily teaches mortification, even of our
lusts and sinful desires. What our life is, God
and the world doth know; if it were not honest-
er than the lives of many Po[)es and Cardinals,
it were pity we lived. But the Popish doc-
trine that teacheth the sinful lust of the flesh
to be no sin, and great sins to be venial sins,
that hath so many easy ways to purge and par-
don mortal sins, yea the sin against the Holy
Ghost, and general apostacy, and obstinate
contumely of God, not only in this lite, but
after men be dead, is the very doctrine of
carnal liberty : and their life agreeth thereun-
For to whom treason, reb llion, and mur-
der of their sovereign Quet.i, is not only
lawful, but also meritorious, what kind of im-
piety wi'l their cauterized conscience be afraid
of?

3. Tiie words of Papists, the holy church,
the Catholic Church, orders of religion, chas-
tity, fasting, &c., are such sweet words.

19. Who ever taught less carnal liberty,
than Luther and Calvin? which taught morti-
fication according to the scriptures, whereof
the people never heard in popery. Who
take not away repentance, but require it to bo
continual. AVho exhort to fasting, though
they teach not the doctrine of devils by pro-
hibition of meats. Who require chastity of
all men, either in holy matrimony, or in true
and not feigned continency. Who take away
no keeping of vows that be lawfully made,
and possible to be kept. Who teach good
works to be nece.«sary eflects of a justifjin"
faith, without which no man shall be saved,
that is justified by faith only. Who teach
obedience unto ecclesiastical pastors and
Christian councils, and teach ecclesiastical
pastors, also to be obedient to civil powers,
stir not up the people to sedition, treason, and
murder of their sovereign, as the Papists of
Rheims have done, following their fore-
fathers the ancient heretics, that despise au-
thority and would be rulers themselves, but
subject to no man.

Chapter 3.
16. This is a plain matter, to convince tha
Papists of impudent lying and slandering
For which of the Protestants doth not ac

SOT 11. PETLR.

knowledge, that there be certain places in ' their diligent attention unto the scriptures of
the scripture hard to be understood ? and the Old Testament, which are more obscure
who doth say that the scriptures may be ex- in the chief mysteries of salvation than these
pounded boldly, as well of the unlearned as the ol'the New Testament, and yet he comparefh
learned ? How impudent a slander it is, that them to a candle, shining and giving hght in a
we expound the scriptures without respect of j dark place. He iorbiddeth not therefore the
the exposition of the learned fathers, beside all ; right use, but the rash abuse of the scriptures,
other experience, let these annotations teslity, i by proud, imlearned, and inconstant men,
wherein it is plain, that the ancient fathers do which pervert them when they are never so
avow in a manner, all interpretations of ours, I plain, to their own destruction. Augustin,
that you mislike. That all the people should ! you say, saith, " that the special difficulty in
have no regard of their pastors judument, or I FauFs epistles, which Peter meaneth, is his
the church's authority, it is a falsehood, 1 hard speech and much commendation of that
without any colour or show of truth. Yet all | faith which he saith doth justify, as though he
this, you say, is partly our spying, partly the j meant that only faith without good works
necessary sequel of our foolish opinion, which could justitV, or save a man." Augustin saith
admitteth nothing but the bare scriptures, j not so. "But that Peter knowing that some
We admit nothing indeed of man, as equal in I wicked men took occasion of certain some-
authority with the holy scriptures, which are what dark sentences of the apostle Paul, that

the word of God. But his Holy Spirit, by which
they were written, and which speakcth in the
scriptures, and in the godly interpreters
agreeable to the scriptures, we humbly admit.
Also we admit no doctrine which hath not
authority and ground, and which may not be
proved, either by manifest words, or by rfe-
cessary conclusion out of the words, of the
holy scriptures. And in this our foolish opi-
nion, which we have gathered of the foolish-
nesss of preaching of the gospel, we esteem
to be more true wisdom, than all vain know-
ledge falsely so called of infidels and here-
tics. Of this opinion we are sure, that such
absurdities as you object against us, you are
never able to conclude in any good and law-
ful form of argument. If Luther said the
scriptures be more clear than all the fathers'
commentaries,he said no more than the scrip-
tures say of themselves, which in themselves
are light, not darkness to our feet. Yet it
followeth not, that all commentaries of the
fathers are superfluous, which are framed to
take away the darkness from our eyes, that
we may see the light of the scriptures. Bi
concerning the hardness or easiness ofth
scriptures, we say : there are many things
in tho scriptures hard to be understood, yet
whatsoever is necessary to be known is
plainly set forth and easily to he understood,
of them that will read diligently, mark atten-
tively, pray heartily, and judge humbly. You
slander us of devilish and seditious arrogan-
cy, to make the people esteem themselves
learned, or sufficient without their pastors, to
euide ihern in all matters and doubts of re-
figion. For we plainly protest, that whoso-
ever despiseth the ordinary ministry of the
word, which God hath established in his
church for the direction of us in truth and
love: shall never attain to true knowledge,
no, though he were otherwise never so well
learned, much less, if he be ignorant and un-
lenrnod. And yet ye say untruly, that the
apostle here affirmetli all the scriptures,
or even Pa\d's Epistles to be full of difficulty,
or that he would in respect of the dilTiculty of
them, discourage or dissuade the people, from
reading and studying of them. For in the
fiFBt chapter, he commended the faithful for

as though they were secure of salvation
which isby faith, they cared not to live well,
he saith that certain things in his Epistles
are very hard to be understood, which men
perverted, as they did other scriptures to their
own destruction : whereas that apostle was
of the same mind that the rest of the apostles
were concerning salvation, which is not given
but to them that live well." By this it is
manifest, that Augustin speaketh not against
the doctrine of justification before God, by faith
without works, which the Apostle Paul doth
so largely, so purposely, so diligently set forth
and confirm by so many arguments, that no doc-
trine is more clear in all the scriptures : but he
speaketh against the perverseness of them that
abused this doctrine, as though the apostle
had meant, that good works were needless
for a justified man, and that the faith whereof
he spake, were such a faith as is in devils,
which is, or may be void of good works. For
he himself in the same chapter acknowledg-
eth, that a man is justified by faith without
works, as his words are manifest. " When
the apostle saith, he thinketh a man to be
justified by faith, without the works of the
law, he meaneth not that faith being received
and professed, the works of justice should
be contemned, but that every man may know
that he may be justifi^ by faith, although the
works of the law have iSot gone before. For
they follow the man that is justified, they go
not before to justify him." Wherefore to
root out the error of them that thought a
dead faith which is without works, was suffi-
cient to justify, he saith these general epis-
tles of Peter, James, John, and Judo were
written, which we do not deny. But yet it
followeth not thereof, that those hard places
whereof Peter here speaketh, " were his
hard speech and much commendation of
faith," unto which every one of the apostles
doth ascribe as much as' he, and Paul to good
works, as much as they. But you say, " we
shift otl' the matter, in answering thslt Peter
saith not that Paul's ejiisiles be hard, but that
many things in them are hard," wherein you
use your accustomed manner of creeping
away, by impudent lying and slandering.
For we say not, that Peter affirmeth that

II. PETER.

371

many things in them are hard, but some
things, which may be true of a few things.
And it is not all one lo say, such a writer is
hard, and there be some things in that writer
hard to be understood. And as concerning
the_ argument and maUer of the scriptures,
we" confess, that for the most and chielest
matters, it is not only hard but impossible to
be understood of the natural man : yet to the
spiritual man, which is taught of God's spirit,
all the deep mysteries of God are opened and
made plainly known. 1 Cor. 2. But we speak
of the understanding of the words, which in
so:n3 places is hard, yet in many very
plain and easy w be understood, though not
believed, even of the natural man that seek-
eth not wilfully to pervert them to his own
destruction. Wherefore it is no dangerous
thing ibr ignorant men or for wild wicked lel-
lows to read the scriptures, out of the which
they may learn to have true knowledge, and
become staid in their wits. But it is danger-
ous for such, proudly, rashly and irreve-
rently to judge oi' tiie scriptures, and to draw
them to their own fantasies, for that breedetli
heresies even in the learned. But that not only
the matter, but the style of the scriptures is

the holy scripture. Thou hast that thou
mayest drink lirst, and second, and last." It
is manifest therefore that Ambrose acknow-
ledgeth not only llie hardness ot some ilnngs,
but also the easiness and clearness ol all
things necessary to eternal life. llitTom to
Paulinus noteth certain diiliciili places in the
Prophets: and who will mislike inm, that he
desired to learn of Didymus ' the best learn-
ed iiiay increase in knowledge. David pray-
ed for understanding. The eunuch required
an interpreter. We also atlirm, that prayer
is necessary for all men, and an interpreter
requisite for the uulcarned, that will come
to the right understanding of the scripture :
and that study, watching, lasting, and pray-
ing be good and necessary means to atlaui
to the understanding of such matters as be
dillicult in the scriptures. Dm further you
object that we say, " The fathers did common-
ly err." We say indeed they did sometimes
err ; and e.\cept you say they did commonly
err in exposition of the scriptures, you must
acknowledge that you do commonly err in
expounding them, for their expositions are
commonly contrary to yours, ana agreeable
to ours, as I have showed in very many of

hard, you quote divers ancient fathers, which j these annotations. But hereof you infer.

proveih not that all the scriptures are hard,
though some bo, or that they are all written
in so high a style, as the unlearned cannot at-
tain to the understanding of any of them.
Whereas contrariwise, they are for the most
part written in a low and vulgar style, the
Holy Ghost condescending to the weakness
of our understanding, so that the great and
high mysteries of God, are often express-
ed in very plain and simple phrases of
words. But to come to your testimonies.
Augustin speaketh directly against you, say-
ing, " The Holy Ghost hath magnificently
and wholesoinely so tempered the holy scrip-
tures, that by open and plain places, he might
provide against hunger, by more obscure
places he might wipe away loathsomeness.
For nothing almost is found out of those
dark places, which is not found elsewhere to
be uttered most plainly." Against which
saying, it is not contrary that in his epistle to
Januarius, which supposed that he knew all
things, he saith humbly of himself, there

that the scriptures were hard, or else they
being so wise and learned, could not have
erred. We deny not but the scriptures are
in some places very hard, yet all error
ariseth not of the hardness of the scriptures,
but oftentimes of the weakness of men's un-
derstanding, especially when they will not
seek the meaning of the scriptures in the
scriptures, but bring a prejudicate opinion not
grounded on the scriptures, to expound them
according to that opinion, and so the fathers
sometimes do err. " But if they were hard
to the fathers, how are they easy to us ?"
They are made so much the more easy to
us, as they have searched out the true sense
of them before us. Sometimes also by their
going awry, we may better see the right path.
In some things the knowledge of the tongues,
which many of them lacked, helpeth us.

We sec how dangerous it is to follow
man's judgment in the scriptures, we build
upon no sense, as certain in the scriptures
which is not proved by the very text itself,
were more things in the scriptures which he or conference of other places of scripture, to
knew not, than which he knew. For he | be the true and proper sense of the Holy
meaneth not of things necessary to salvation, \ Ghost: so are we scholars of the scrijjture.

of which he could not profess so great
ranee, but of other by questions which mav
be moved infinitely, and not always easy to
be detprinined out of the scriptures. Am-
brose saith, " The scripture is a sea, hav-
ing in it deep senses, the height of prophet-
ical mysteries, into which sea many rivers
have run. Therefore there be also sweet

and not arrogant masters, which command
the sense of the scriptures to serve their own
fantastical opinions, as the Pope doth, who
neither acknowledgeth the sufficiency of the
scriptures, nor will have them expounded
any otherwise, but that he may retain his
Atitichristian authority, though it be never
contrary to the plain and evident sense of

rivers and clear, there be also fair springs j them, yea to the very express words, which
that yield forth water unto eternal life, there , be so plain, as that they need no interpreta-
be also good speeches, as honeycombs, ac- ! tion. As for tlie multitude of commentaries,
ceptable seniences, which may refresh the ihoiit;h some rnJL'ht well be sp;irpd, it is not
mind of the hearers with spiritual drink, antl because ilu' scripture.^ are hard in all places,
delight them with the sweetness of mortal i but because God's gilis are divers in many
jprecepts, divers therefore are the streams of I men, all which conferring their study to the

373

I. JOHN.

interpretation of difficulties, do the more ex-
plain the scriptures to the unlearned or unex-
ercised : anclalsoiri profitable collection out
of places easy to be understood, do confirm
the faith, and instruct the faithful in many
particularities, which are not always observed
of every one that readeth the text, and yet are
necessarily deduced out of it.

Concerning the disagreement between Lu-
ther and Zuinglius, it is not in many things,
nor those the principal, so that if it grow

upon some difficulty of the words of the scrip
ture, as partly it did, the whole scripture is
not thereby proved to be difficult, although a
prejudicate opinion did more hurt in that
case, than the difficulty of the scriptures.
The hardness of the scriptures is not the
cause of so many heresies, but the malice of
Satan, that stirreth up such proud and con-
tentious instruments. In which number in-
stead of Wiclift' and the Protestants, we
rightly place the Pope and the Papists.

ANSWER TO THE ARGUMENT OF JOHN'S THREE EPISTLES.

John in none of his epistles doth speak any
word against justification by faith only, as
we teach it according to the scriptures, but
against the impiety of them that thought a
justifying faith could be separated from good
works. That he declareth to be impossi-
ble, yet ascribeth our salvation wholly to the
mercy of (iod in Jesus Christ apprehended
by faith, which overcometh the world, where-

by we know that we have eternal life, which
believe in the name of the Son of God, 1
John 5, and therefore are justified before
God by faith only without works, not by
faith which is void of good works, from
which the justifying faith can never be se-
parated, but because works which follow a
justified man, cannot be the cause of his jus-
tification.

ANSWER TO THE ANNOTATIONS ON THE FIRST EPISTLE OF
JOHN THE APOSTLE.

Chapter 1.

3. That church can prove itself to descend 1
from the apostles, which can prove that it '
holdeth with the doctrine and faith of the apos-
tles, and none otiier. But that church hath no
communion with the apostles which hath only
succession of persons and places, without con-
tinuance in the doctrine of the apostles. Such
is the popish church, and all heretical assem-
blies, what other descent from the apostles
soever, they vaunt that they can prove. And if
the popish church could justify her faith and
doctrine by the scriptures, she would riever i
fly to such vain arguments, of succession of
persons, and apo.'^tolfc chairs, which she know-
eth well to be other churches, which yet she
doth not acknowledge to be catholic or true
churches.

7. The scripture doth no where ascribe the
purging' or cleansing us from our sins to any
of these things which you name, but only to
the merit of Chi st, his death, and bloodshed-
ding ; the benehi whereof is applied to us
by faith only, and not by fastings, alms, or any
work of charity. Our faith is planted and
confirmed, as by God's instruments, by the
preachers of his word, who testify and assure
us in his name, that our sins are forgiven us
for Christ's sake ; and for more confirmation
of our faiih, do add the sacraments, w.hich are
the seals of his grace, by which faith we call
upon God, now that we are reconciled by
Christ, our most merciful Fnther to obtain re-
mission of our sins, and all his other benefits
in the merits and worthiness of Christ's
death only. All other works proceeding of
faith, ns love, alms, liisting, and all the spirit-
ual sacrifices that we offer, be acceptable to

God by Jesus Christ, and not by merit of the
works. But as for sacrifice for sin, we have
none, but the Lamb of God once offered,
whose blood purgeth us from all sins. And
therefore the papists setting up another sacri-
fice than that which Christ himself did offer
once for all, and beside seeking remission of
sins by so many other means as God hath ne-
ver appointed, to apply the benefit of Christ's
death by them can never excuse themselves
of derogating from Christ's blood, or seeking
remission otherwise than by it. To omit all
other blasphemies, what Christian heart doth
not trenil?le, to hear them defend this prayer
of the popish church : "By the blood of Tho-
mas which he for thee did spend, make us,
Christ, to climb whither Thomas did ascend."
Is this nothing else but "humbly to use the
means appointed by Christ, to apply the bene-
fit of his blood unto them?"

7. If the blood of Christ do cleanse us from
all sin not only committed before baptism, but
also committed of frailty since baptism, as
Bede saith rightly, where be our satisfactions
by works or pains suffered in this life, or in
purgatory after this life, to purge men of their
sins, or to satisfy God's justice ? But you add
a condition : " yet so, if we use for the remis-
sion of them such means as be requisite, and
as Christ hath appointed, whereof Bede rec-
koneth some." To apply the remission of our
sins by Christ's death, are not required any
merits or satisfaction of our works nor sacra-
ments of the work wrought, but the sacra-
ments to confirm faith, of which followeth
necessarily repentance and faith. The words
of Bede are'these, " whatsoever after baptism
by daily fraihy wo have committed, the guilt

I. JOHN

of the same our Redeemer reniitteth unto us,
especially when among the works ot light
which we do, we do humbly every day con-
fess our errors unto him, when we receive the
sacrament or mysteries othis blood, when for-
giving our debtors we pray that our debts
may be forgiven us, when being mindful of
his passion, we do willingly sufi'erany adver-
sity." These doth not Bede say to be means
tor the remission of sins, but to oe used of all
them tliat obtain remission of sins by the blood
of Christ, as duties of thankfulness, not as
merits of forgiveness. Augustin also upon
this te.\t acknowledgeth all sins committed
before baptism, and after to be purged by the
bloodsheddmg of Christ upon the cross, but of
the means to apply the same unlo us he
speaketh not. Hierom saith, "That which is
written, and the blood of Christ doth cleanse
us from all our sins, is to be understood, as
well in the confession of baptism as in the
mercy ot repentance." Therefore the blood
of Christ without our merit ai:d satisfaction,
or other purgation doth cleanse us from sin,
as well in repentance, as in baptism. The con-
trary ofWhich doctrine, is the ground of your
meritorious and satisfactory works, popish pe-
nance, satisfaction, purgatory, pope's pardons,
masses, and such like matters derogatory to
the blood of Christ.

8. The Apostle maketh not the popish dis-
tinction of mortal and venial sins, but exhort-
eth us to strive against all sin.

8. The scripture saith plainly, that the re-
ward of all sin is death and the curse of God;
therefore as heretics yau gather, to confirm
your heresy, that which the scripture teach-
eth not. For all sins are pardonable to the
penitent and faithful, and without faith and
repentance, even the least and lightest sins
are damnable and deadly. Therefore by
works no man can he just, but by faith only in
Christ, and through remission of sins, seeing
all have sinned and are justified freely : and
that doth Aug^ustin teach of all that ever were
just before God, not excepting the Virgin
Mary, although in contention with the here-
tics, he will have no question concerning her,
for the honour of Christ. For he acknow-
ledgeth the scripture to be true without excep-
tion, that saith, ''all have sinned," cap. 39. De
Gen. ad liter. 10. cap. 18. he aflirmeth that her
body came of the "propagation of sin."
Whereas Pelagius aftirmed that Abel is
called just in the scriptures, and no sin is
mentioned that he committed ; .Augustin prov-
eth that it is vain argument against the scrip-
ture, which pronounceth generally that all
men have sinned, and are destitute of the
glory of God, to say, Abel had no sin, because
there is none particularly mentioned. There-
fore, although he had no heinous sins, yet he
might have less sins, such as he rehearseth,
which prove that he was not just by works
before God, but by faith. For seeing the love
of God is the only justice of the law, and that
was not perfect in Abel, because it mighr be
increased. Augustin concludeih, that Abel
•was not perfectly just, and ihen'f.)rL i: i - ihi-

, only grace of God, whereby Abel was just in
his sight, and not ijy the merit of his works.
By which the rest of the patriarchs also were
just, whose great sins are rehearsed, that you
cannot deny to be mortal, as drunkenness m
Noah, lying in Abraham and Isaac, infidelity in
Moses, cursing of his day in Job, adultery in
David, denying his master in Peter, and for-
saking of him in all the rest of the Apostles.
Augustin therefore doth not serve your pelting
distinction, by rehearsing what small sins
might be in Abel, although the scripture call-
eth him iust, because he was a man in whom
the flesh did rebel against the spirit. For
althouj'h by the grace of God he abstained
from tlie most grievous sins, yet declareih
that he was not void of sin, ancf therefore not
just by works before God, but by grace and
faith in Christ. Therefore he aftirmeth,
"that this is the only hope of all the godly,
groaning under this burden of corruptible
flesh, and in the infirmity of this life, that we
have one Mediator Jesus Christ the just, and
he is the propitiation for our sins." Con. 2.
Epist. Pel. ad Bonifac. lib. 3. cap. 5. Therefore
he setteth down as one of the three principles
which the catholic church doth hold against
the Pelagians; "That no man doth Ifve in
this corruptible body, in how great justice so-
ever, without any sins whatsoever.' De bono
vel donopersever. cap. 2. Augustin therefore
acknowledgeth that there be some sins great-
er than other.% as we do, but he acknowledgeth
no sin so small, but it deseryeth death, if God
should deal in justice against us. For why
did the catholic church nold, that no man in
what justice soever, was void of sin ? But to
confute the Pelagians, which taught justifica-
tion before God by good works. Which they
did with more show of reason than the papists,
when they held that a man might live without
sin. Where the papists confessing that a man
cannot live without sin, nevertheless do affirm,
that he is just before God by his works, which
are every one imperfect, and short of the love
of God, in which only that kind of justice doth
consist, as Aufcustin saith. And think to shift
off the matter oy a vain distinction of mortal
and venial sins, which the scriptures know
noi, and it is invented for nothing else, but to
obscure the grace of God, by which only we
are justified through faith in the death and
merits of Christ. Fulgentius in his book de
fide ad Petrum, excepting infants ncwK' bap-
tized, as living without sin, meaneih of^ such
sins as are committed by deliheraiion and
purpose, not such as rise of their corrupt na-
ture, which are also sin, though not imputed
to the elect : but of the distinction of mortal-
ity or veniality, he speaketh nothing.

Chapter 2.
1. The words of Bede are theses "He is
not contrary 10 himself, which said before,
that we could not live without sin, and now
saith, he writeth unto us that we should not
sin. But there he admonished us necessarily,
providen'ly, and wholesomely of our frailty, lest
■^■.^\' unn siinuld please himself, as though he

374

I. JOHN.

■were innocent, and by extolling himself of i
merits, should the rather perish : here conse-
quently he exhorteih, that it we cannot be
without all fault, yet we should endeavour as
much as wo are able, lest sve ourselves should
live negligently, alter the frailty ot our condi- [
tion : but should fight walchtully and inaniully
against all vices, especially the greater and
more open vices, which by the Lord's help
we may more easily overcome or avoid.

1. The scripture never calleth any angel,
Saint, or creature living or dead our advocate
with the Father, but only Jesus Christ, there-
fore none can be so called without derogation
to his office to whom it is proper. Augustin
saith, If John had offered hmiself to be a me-
diator or advocate, "asFarmenian placed the
bishop mediator between the people and God,"
he should be no true apostle but Antichrist,
Cont. epigt. I'arm. lib. 2. cap. 8. But foras-
much as the word advocate is borrowed of
lawyers, and signifieth him that is to plead
the justice of his client's cause, not every one
which may or doth pray for us, can be called
our advocate, btit he only that can plead his
justice, which he hath given us before God
his Father, to obtain mercy for us. There-
fore if angels and saints departed do pray for
us, which we know not by the scriptures, as
we know that our brethren alive do pray for
us: yet are they no advocates of ours, but pe-
titioners and entreaters for us, nor no media-
tors by whose worthiness we may look to
obtain remission of our sins. Neither doth
Augustin say_any thing against us, when he
saith that the' Saints living, the bishops or
pastors do pray for us. For they pray not as
advocates, but as fellosv members, nor yet the
Saints departed, if they do pray tor us, dare
usurp the office of Christ, to be advocates to
plead their justice or merits for us, as you in
your blasphemous prayers do often require
them. And therefore you labour in vain, Ijy
seeking out certain places of the fathers,
where the word advocate is used in another
sense, to cover the wickedness of your mul-
titude of advocates set up to obtain mercy by
their merits, either with Christ, or without
him. Augustin calleth not the bishops the
people's advocates absolutely, which reprov-
eth Parnienian for calling the bishop the peo-
ple's mediator, understanding mediator for
the same that is called advocate in this place :
but he saith the " prelates, as it were advo-
cates, do oflcr to the most merciful power of
God, those whom they have undertaken by
Jmnosi tion of hands.

You see he doth not call them absolutely
or properly advocates, but showeth wherein
they resemble advocates, not in that principal
point of the advocate's office, whereof the
apoBtle here speakcth. Neither doth yotir
popish church call the Virgin Mary your ad-
vocate, in such sense as Ireneus or his inter-
preter, calleth her the advocate of Eve. For
Ireneus meaneth, neither in respect of her
merits, nor irf her pravers, that Mary is made
the advocate of Eve, "but that by her obedi-
ence unto the word of God, she conceived

Christ the Saviour of all men, as Eve by her
disobedience deceived Adam, in whom de-
struction came upon all men. " But to con-
found the Protestant plainly, Christ acknow-
ledgeth angels to be deputed for the protec-
tion of infants, and iri other places the protec-
tion of all the faithful is ascribed to them."
A plain confusion. The angels are appointed
to the protection of the faithful, therefore not
only they, but Saints departed also be our ad^
vocates. As though the angels could not pro.-
tect the elect against their adversaries, ex--
cept they were their advocates also with God
the Father, to purchase remission of sins for
them. But the Protestants themselves, you
say, pray for the protection and advocation of
angels. Indeed we pray to God that he will
protect us by the ministry of his holy angels,
because we read in the scriptures, that the
angels are God's ministers tor the defence of
the chosen. But for the advocation of angels,
that is, that they may be our advocates, we
pray not, neither are you able to prove that
the ministry of defence or protection is all
one with advocation : not that although pro-
tection of us be deputed to angels, that it is
also deputed to Saints departed, who as they
are of divers natures, so they are not deputed
to the same service or ministry. " Christ
therefore," as Augustin saith upon this place,
" is our advocate ; endeavour that thou sin
not: but if of infirmity of this life, sin have
crept upon thee, immediately look to it, im-
mediately let it displease thee, immediately
condemn it, and when thou hast condemned
it, thou shall come securely to the Judge,
there thou hast an advocate, be not afraid,
lest thou shouldst lose the cause of this
confession. For if a man in this life doth
sometime commit himself to an eloquent
tongue, and perish not, thou committest thy-
self to God the word, and shalt thou perish?
Cry, we have an advocate with the Father.
Bcliold John himself keeping humility, cer-
tainly he was a just man, and a great person,
which drunk the secrets of mysteries of our
Lord's breast: he, even he, which by drink-
ing of our Lord's breast, uttered his Divinity,
saying: In the beginning was the Word, and
the Word was with Go J, even he, being such
a man, said not, you have an advocate with
the Father, but if any man shall sin, saith he,
we have an advocate : he said not you have,
I nor you have me, neither saith he, you have
Christ himself, but he set Christ, not himself
to be an advocate, and said, we have, not you
have. He had rather place himself in the
number of sinners, that he might have Christ
his advocate, than that he should place him-
self to be an advocate instead of Christ, and
to be found among the proud that are to be
I danmed. Brethren, we have Jesus Christ the
I just himself to be our advocate, he is the pro-
pitiation for our sins : he that held this hath
made no Heresy, he that held this hath made
no schism. For when are schisms made ?
when men say, we are just, we sanctify the
unclean, we justify the ungodly, we ask, we
obtain: but what said John? If any man

1. JOHN.

m

have sinned, we have an advocate with the
Father, Jesus Christ the just. But some man
will say, then do not iioly men ask lor us .'
then do not bishops and overseers ask tor llie
people? But mark the scriptures, and see
that overseers also commend themselves to
the people, for the apostle saith to the peo-
ple : Praying also for us. The apostle pray-
eth tor the people, the people prayeth lor the
apostle : we pray tor you breihren, and pray
you also for us, let all ihe members pray one
for another, let the head make intercession
for all." You see then, that the mutual duty
of the members, praying one for another, doth
ditl'er trom the advucation oi Christ, wliich is
the iiead, and who only pleadeth justice for
us, as an advocate with the Father, to whom
we may be bold to come without mediation
or advocation, and much less merits or satis-
faction of any other. .

2. As the Donatists would drive the church
into Africa, so the Papists into Europe, in a
part vvhereofonly their popish doctrine reign-
eth.

4. A vain cavil, we affirm that we neither
keep, nor possibly can keep God's ccnim:ind-
ments perfectly, for then we might truly say
we have no sin, which no man can say. Yet
by his grace, not of our strentrth, we keep his
commandments, which are cliarity, saiih Au-
gustin, though not in such perfection as his
justice requireth, yet in such measure as his
mercy in Christ acceptetb. If Papists affirm
that they keep God's commandments so per-
fectly that they sin no", they deceive them-
selves, and the truth is not in them.

18. We learn by this, that Antichrist is no
singular man, but the greatest heresy and
pride maketh that great and special Anti-
christ, of whom the apostlespeaketh, 2T/ieft. 2.

19. The text saith, " They were not of us,"
you say, they were of us, which the scripture
never saith, but to maintain your heresy of
the sacraments giving grace ex opere operate,
even to the reprobate, you dare speak contra-
dictory to the Holy Ghost. The reprobate
theretore are in the visible church, but never
be members of the body of Christ which is
the Catholic church. " They should not have
gone out," saith Augustin, "if they had been
of us, before they went out: therefore they
were not ot us : many that are not of us, re-
ceive the sacraments with us.

19. The Pope and Papists are gone out from
the Catholic church of Christ, into the malig-
nant and Antichristian church of Rome, be-
cause they abide not in the ancient fellowship
of the Christian religion taughtby the apostles,
and received in the Primitive church : whence
Boniface the Third went out manifestly, and
by Gregory's iudgment, became Antichrist,
when he bought for a great sum of money of
Phocas the traitor and murderer, that usurped
the empire, the title of universal bishop, and
head oi the church, which profane and Anti-
christian title, none of his predecessors, as
Gregory testifieth, would ever use before
him. From that time, the pope hath openly
exercised tyranny in the church of God, and

daily more and more increased in pride and
impiety, until he had utterly obscured the
doctrine of salvation in the greatest number
of men, the remnant only excepted, which ac-
cording to God's election, were always pre-
served. Luther and Calvin therefore went
not out ol the Catholic church, but being
called by the Spirit ol God, and his word in
the scripture, "they came out ol Babylon"
into the church of Christ. Apoc. 18. 4. They
came fiom the Papists iherelore.us Augustin
came Irom tlie Manichees, and many other
godly men, that have been reclaimed out of
heresies, wherein they had been born and
bred, and noseled up from their youth. Which
Heretics with as great equity as you, might
abuse this text against them, and say, ihcy
went out from them. That yon can tell the
year, the places, and the ringleaders of our
revolt, is a vain brag. For we have not
revolted from Christ and his church, but
from Antichrist and his slavish army of po-
pish priests, prophesied of by Gregory, which
was performed in his successor, 2 Thes. 2.
The pope is proved to be the great Antichrist,
unto whom the revolt was made from Chrisi
and his faith.

19. Heretics and other reprobates, may be
in the outward society or fellowship ol the
Catholic church, but they can never be true
members of the Catholic church of Christ,
which is the number of God's elect, the mem-
bers of the body of Christ. Augustin saith,
"Many that are not of us, receive the sacra-
ments with us. TIjey receive baptism with
us, they receive with us that which the faith-
ful do know, the blessing and eucharist, and
whatsoever is the number of the holy sacra-
ments. They take the communication of the
altar itself with us, and yet they are not of
us, trial proveth that they are not of us."
You see that neither the receiving of bap-
tism, nor of the Lord's Supper, can make them
of us, which are none of us, therefore the sa-
craments are seals of God's grace in the elect,
they do not give grace of the work wrought.
Oecumenius, expounding this place, saith,
" They were not of us, that is, of the lot ol ihem
which are saved." Augustin in the other places
which )'ou quote confirmeth it, "There are
some, which are called of us the sons of God,
for the grace which they have received but
temporally, yet they are not of God," of
whom John saith, " they went out from us, but
they were not of us, &.C., that is, when they
seemed to be among us, they were not of us.
They were in good, but because they con-
tinued not therein, that is, they continued not
to the end, they were not of^us, even when
they were with us, that is, they were not of
the number of the sons, even whm thev were
in the faith of the sons; because they that are
the sons indeed, are foreknown and predesti-
nated to be conformable to the image of his
son, and are called according to his purpose,
that they maybe elect. For the son of promise
perishet'h not, but the son of perdition. These
men therefore were of the many that are call-
ed, but of the few tliat are chosen, they were

S76

I JOHN.

not." You see therefore the Cathohc church,
which is the body of Christ, consisteth only
of the elect and nredcstinate unto eternal
life, of which number they are none that be-
lieve for a time, and afier fell away, for such
were never of the church, though they w^cre
in it. In the other place, De bono persever.
cap. 8. he understandeth them only to be of
us, which are predestinate to life. The Pela-
gian proceedeth and saith, "Why hath he not
granted to some which worshipped him with
a sood intent or faith, to continue to the end ?
AVliy ihinkest thou ? But because he doth not
lie, which saith, they went out from us, but
thev were not of us, for if they had been ot
us, "they should or would have tarried with
us." Augustin never saith, that the^ repro-
bate are truly members of the Catholic
church or body of Christ, although they be
for a time in the visible church, partakers of
the sacraments, have some taste of the grace
of God, and some temporal faith for a sea-
son, but never continue therein to the end.

20. Augustin understandeth this, of the in-
ward teaching by the Holy Ghost, which must
concur with the outward ministry of the
church, that it may be profitable. "It is the
inward master," saith he, " that teacheth,
Christ teacheth, his inspiratioii teacheth,
where his inspiration and unction is not,
words sound in vain outwardly. Except the
Spirit be present in the heart of the hearer,
the speech of the teacher is vain. No man
therefore ascribeth to man which teacheth,
that he understandeth out of the mouth of him
that speaketh. For except there be one that
teacheth within, the teacher's tongue labour-
eth in vain without." John meaneth not
therefore, that the implicit faith of the Papists
is sufficient, but that true Christians have dis-
tinct knowledge of all things necessary to
salvation, both" by the outward preaching of
the word, and by the inward unction otthe
Spirit.

24. All that they heard of the apostles is
contained in the holy scriptures, which is able
to make a man wise unto salvation, by faith
in Jesus. 2 Tim. 3. 15.

29. We see that no man doth justice but
he that is born of God, that is, which is justi-
fied by faith, and regenerated by God's Spirit
without his merit or works. But we see not,
that by the merit of this justice, any man is
just before God, but only by the justice of
Christ imputed to him, of whose grace he
hath power to do this justice. Of both these
justices Augustin speaketh upon this text.
'Our justice is now of faith : perfect justice
is not but in angels. The beginning of our
justice is the confession of our sins. Hast
thou begun not to defend thy sin ? Now thou
hast begun justice, and it shall be made perfect
in thee, when thou shall delight to do nothing
else, when death shall be swallowed up in
victory."

ClIAI'TER 3.

3. Augustin meaneth, that our will being
enlarged by God's Spirit, consentcth to the

grace of God, not that it is free by nature ;
his words are these, " Thou seest he has not
taken away free will, when he saith he sanc-
tifieth himself, who doth sanctity us but
God ? But God doth not sanctity thee being
unwilling. Therefore in that thou joinest thy
will to God, thou dost sanctify thyself. Thou
dost sanctify thyself, not by thyself, but by
him which cai'ne, that he might dwell in
thee." He doth not therefore set out the
strength of man's will, but showeth, that the
consent thereof to God's grace, is wrought
by God, and is not in the power of man.
" For it doth not help the Pelagian heresy,"
saith Bede, "that it is said, of a man, he
sanctifieth himself, as though any man with-
out God's help, by free will could sanctity
himself" ■

4. If sin be every transgression of the law,
it followeth that every transgression of the
law is sin, and so meaneth the apostle by the
word aSiKta, as well as by the word avofiia.
For all sin is injustice, and all injustice is
sin : therefore your vulgar interpreter trans-
lateth both the words by one Latin word,
Iniqu'Uas Augustin upon this text saith,
" Let no man say sin is one thing, iniquity is
another thing, 1 am a sinful man, but I am
not unjust, every one that doth commit sin
doth commit iniquity, for sin is iniquity, what
then shall we do with our sins and iniquities?"
Augustin taketh iniquity to be as large as
sin, and all iniquity to be sin, as all sin is ini-
quity. Bede hath not only the same words of
Augustin, but he addeth, " All that sin are
guilty of prevarication or transgression of the
law, that is, not only they which contemn the
precepts of the written law, given unto them,
but they also, which either of infirmity, or of
negligence, or of ignorance, corrupt the in-
nocency of the natural law, which we all re-
ceived in the first man that was created."
Bede not only taketh all to be sin, which is
iniquity, and is contrary to the equity of God's
law, but also that he counteth even the cor-
ruption of innocenCy, which is of infirmity,
to be sin, therefore all concupiscence that is
contrary to the law of God, which Paul ex-
pressly called sin. Rom. 7. 7. Which see-
mg the scripture never denieth to be sin in
them in whom it is pardoned, what heretical
madness is it to wrest the scriptures, to
maintain your own false positions ? Oecu-
menius, both in this place, and in 1 John 5,
interpreteth iniquity to be the same that sin,
as sin is iniquity. " We must know," saith
he, " that aixanrca, that is, sin, is a falling
from that which is good, avnum that is, ini-
quity, is a transgression of the law that is
given. And both of these has his beginning,
namely, sin is a degenerating from that which
is good, iniquity to do against the law that is
set. And they agree the one with the other,
and are about the same thing. For he which
sinneth, erreth from the mark, which is ac-
cording to nature, and in nature itself For
the scope or mark of man's nature, is to live
according to reason, far from unreasonable-
ness. Likewise, he that doth unjustly, of-

1. JOiLN

377

fendeth about the law given in nature, being
affected intemperately. Theretore tiie dis-
ciple of our Lord hath rightly changed the
one into the other, or used ilieni both tor one.
1 John 5, he saith, " The apostle makeih a
plain division of sin, as it were ti-oin the ge-
neral sin, and saith : All iniquity is sin, whe-
ther it be unto death or not." bede upon that
place saith, " There is so great diversity
of sins, that whatsoever disagrceth from the
rule ot equity is numbered anion^ sins. Au-
gustin, cont.Jul. lib. 5. cap. 3, saith, " Concu-
piscence of the flesh, against which the good
spirit lusieth, is both sin, because there is in
it disobedience against the government of the
mind, aixl also a punishment of sin, because
it was rendered to the merits of the disobe-
dient, and it is also the cause of sin, by de-
fection of him that consenteth, or by conta-
gion of him that is born." You see Augus-
tm saith expressly, it is sin, and wheresoever
he seemeth to deny it to be sin, he meaneth
either because it is sin of another kind, than
that whereto consent is given, or else be-
cause it is not iinputed to them that be re-
generated. Ambrose in Apologia David, saith
nothing to this purpose. But in his book Dc
Paradiso cap. 8, he saith out of this text,
" What is sin, but a transgression of the law
of God, and disobedience of the heavenly
commandments ?" And touching concupi-
scence, that it is sin, he saith in his com-
mentary upon the epistle to the Romans, ca/j.
7, " He hath not discerned this concupi-
scence from sin, but joined it to, signifying,
that when there was not so much as any sus-
picion, that this thing was not lawful before
God, J knew," saith he, " that it is sin."

6. Understanding mortal sin as you do, for
every transgression that deserveth death, as
every act of adultery, &,c., your exposition
is heretical, as any that Jovinian or Pelagius
made : whereof it should follow, that David
was not the Son of God, when he committed
adultery, and consequently none of the pre-
destinate. Therefore Augustin and Bede do
briefly e.xpound this text, saying, " Insomuch
as he abideth in him, in so much he sinneth
not," but no man abideth in him perfectly,
therefore no man is free from sin, but in part.
Augustin saith, " Hath not this man believed
which sinneth ? If he have believed, as per-
taining to his faith, he sinneth not." Didy-
mus saith, " He that consisteth in Christ
which is justice and sanctification, offendeth
not." Augustin, verse 9, saith, " There is a
certain sin, which he cannot commit, which
is bom of God, which being not committed,
other sins are loosed, which being com-
mitted, other sins are confirmed :" meaning
that he which is born of God, cannot be void
of love toward his neighbour, though he sin
particularly against the rule of charity. The
same meaneth Hierom against Jovinian, that
inasmuch as we are the children of God, we
neither commit sin, nor can commit sin,
though in respect of our frailtv, because our
renovation is not perfect, all the children of
God, do sin often. Therefore he sinneth not

according to the apostle's meaning, in whom
sin doth not reign, although he falloften, and
have need to say every aay, forgive us our
tresjjasses.

7. But no man doth justice perfectly, there-
fore no man is just in God's sight by doing
justice, but by faith. 8o saith Augustin upon
this te.xt, " He sanctifieth and purifieth us, as
he is holy or pure, he is holy by eterniiy,
we are holy or pure by faith. We are jusi,
as he is just, but he is just in unchangeable
perpetuity, as we are just by believing in him,
whom we have not seen, that we may at
length see him. And even when our justice
shall be perfect, when we shall be made equal
to the Angels, neither then shall we be equal
to him," &c. Oecumcnius also saiih, " God
providing for his creature, being made Justice
and sanctification, was manileated in the
world, that he might take away the works of
the devil which are sin."

8. To continue in heinous sins is devilish,
and not beseeming the children of God. Yet
by every grievous fall they are not known to
be the sons pf the devil. David, although by
the devil's suggestion, he had committed
adultery and murder, yet was he not thereby
known to be the devil's son, but a disobe-
dient son of God, whom by his mercy and
chastisement, he called to repentance.

22. The apostle doth not attribute the grant-
ing of our requests to the merit of our works,
or keeping of God's commanilments, but
showeth that charity, or the keeping of God's
commandments is inseparable from faith, by
which we have confidence to be heard in
our prayers for Jesus Christ's sake. There-
fore Bede saith upon this text, " When John
had said, whatsoever we shall ask, we shall
receive of him, becau.';e we keep his com-
mandments : he addeih immediately: — And
this is his commandment, that we believe in
the name of his son Jesus Christ, and love
one another as he has given us command-
ment. He setteth down his commandment
in the singular number, and thenconsei]uentlv
he addeth two commandments: namely, faiin
and love, because these two cannot be se-
parated one from the other." Where you
note further, "that God's commandments are
not impossible to be kept, but were^ then,
and now observed of good men." We con-
fess they are not impossible to be kept in
some measure, but perfectly there was never
any that kept them, nor never any that could
keep them, but only Jesus Christ. Hierorn
against the Pelagians, saith, " God com-
manded things possible, and that 1 confess :
but all those possible things every one of ua
cannot have, not through weakness of na-
ture, lest thou shouldsi slander God, but
throueh weariness ot mind, which cannot
have all virtues together, and always." Cone.
Pel.lih. 1. Augustin saih, "No man in this
life hath been, is, or shall be of perfect jus-
tice." Deap. el lit. cap. 35. " The greater
our knowledge is, so much the greater shall
be our love: therefore look how much there
wanteih now to our h'vc, so much we must

378

I. JOHN.

believe to be wanting to perfect justice,"
cap. 36.

23. We teach not, that only faith is com- ;
manded, but that only faith justifieth be-
fore God, and that by iaith all works of cha-
rity please God, and not by the merit or wor-
thiness of them. Heb. \\.

Chapter 4. j

1. The apostle meanelh, that not only the i
whole church together, but that every rnan .
lor himself, thougli not of himself, or by him-
self only, but by~such rules as the scripture j
setteth down, ought to try whether the spirit
be of God, before he give credit to it. But
you object that Paul saith expressly, the gift
of discerning spirits aiid doctrines is not
given to all, but to some. And I answer,
that miraculous gift is given to none that I
know in these days, more than the gift of
healing, of interpretation of tongues, &,c.
But here the apostle delivereth a general
doctrine that concerneth every one of the
faithful, as he will avoid seducing and de-
ceits of false teachers. Where you add, every
one must prove the spirits by obeying the
church, it is a very uncertain trial, when the
(juestion is, where and with whom the church
is, for all heretics make as great claim to the
church, as to the truth. But you would make
sure work, that men without further trial
should receive and obey you, because you
say you are the church, and in the church,
you only have the gift of discerning spirits
and doctrines. But they that would have
every man to try the spirits by such rules as
the apostle setteth down, do not bring men
from their pastors' and church's judgment :
but to approve the judgment of their pastors,
if they be true pastors, and of the church, if
it be the true church. Yea they seek to bring
all men to such certainty of their belief, that
they may kno%v it is grounded upon the holy
scriptures. And if the decrees of the coun-
cils were not to be examined by this rule also,
we should, as Calvin saith, accept many er-
rors instead of truth: seeing many councils
both provincial and general have erred. And
what company of men since the apostles are
of greater credit than the apostles themselves ?
yet the Holy Ghost commendeth them in the
Acts of the Apostles, which examined the
doctrine of the apostles by the scriptures,
AcUi 17. 11.

2. The apostle speaketh for all times, giving
a general note to discern all false doctrine
concerning Christ, which either is in denial
of his person or of his offices. This mark
will serve for all times, and in case of all
false doctrine, which is against the true faith
of Jesus Christ. And by this all Christians
may discern the pope to be Antichrist, and
the Papists to be heretics. Because that al-
though they confess in words the person of
Christ, which divers heretics denied, yet they
denied the ofliccs of Christ, for which end he
did become that person God and man : namely,
to be onr only spiritual King, Prophet, and
Priest, Saviour, Mediator, Advocate Re-

deemer, Justice, Sanctification, Wisdom, &e.
Augustin understands this mark to convince
all heretics and schismatics, because not only
the person that came, but the end for which
he came must be considered, or else all here-
tics, will alter a sort, in tongue and words con-
fess, that Jesus Christ came in the flesh. " But
let lis inquire," saith Augustin, "wherefore
Christ came in the flesh, and we shall find
who they are which deny him to have come
in the flesh : for if you give heed to their
tongues, you shall hear many heretics con-
fessing that Christ came in the flesh, but the
truth convinceth them, wherefore Christ came
in the flesh," &c. The like in efTect saith
Didymus upon this text. And the text is
plain that the apostle' teacheth to discern the
spirit of Antichrist, which was not proper to
his age, hut was to be revealed after his time.
Therefore your example of him that teacheth
Christ to be really present and sacrificed in
the mass, is.a note to discern an Antichristian
teacher, not a true spirit: for it is both against
the truth of his body, and also against the
dignity of his eternal priesthood.

3. It cannot be proved by this place, that the
Greek text which here difiereth from the La-
tin, is corrupted- Although Socrates report
that Nestorius did thus corrupt it, yet his re-
port is proved false, because Cyprian, who
was almost two hundred years before Nesto-
rius, did read as the Greek copies are now.
So did Didymus Alexandrius in his comment
upon this text. How Ireneus did read it is not
certain, because his interpreter being of later
time doth follow for the most part the vulgar
Latin text in his allegations of the scripture.
Augustin readeth according to the Greek and
the Latin also. Didymus also interpreteth
after both. For Leo and Bede, that were of
later times, it is not so material if they follow
the vulgar Latin, the sense whereot is con-
tained in the Greek.

6. They succeed not the apostles that teach
not their doctrine, but they that are the true
prophets.which are able to' justify all that they
teach by the writings of the apostles, did
teach the same doctrine that the apostles
taught. Contrariwise, they hear not the apos-
tles, whose doctrine agreeth not with the
scripture of the apostles. And by this mark
we know undoubtedly, that the Papists are
spirits of error and not of truth.

17. Confidence whereof the apostle here
speaketh, is a necessary effect of justify-
ing faith, whereof the apostle saith: being
justified by faith ; we have peace with God by
[ our Lord Jesus Christ, by whom we have ac-
cess through faith, &c. Horn. 5. 1. For want
of which justifving faith and confidence, the
devils, although they believe, yet they do
tremble, lac. 2. And by this we ought to be
as certain of onr salvation, as of any other
, thing that God hath promised, or which we
j are bound to believe. Seeing the same truth
I is in the performance of God's promises,
' concerning our salvation, which is in the re-
^ port of things done by God, or Christ toward
I our salvation. Therefore to doubt thereof in

I. JOHN.

379

respect of God's truth, is blasphemous against i
the immutability of his truth. And therelore
though the^odly be assaulted of tlitir infir- 1
inity and ofSatan's temptation, to doubt often- I
times of their salvation, yet they must oppose
the certainty of God's truth aguinst such as-
saults, and holding fast the i>romisrs of God,
assure themselves of the eli'ect of them. But
with you it is only a hope, whereby you mean
an uncertain hope that may be deceived, and
confound him that so hopeih.

This may well be the hope of the Papists,
but the hope of Christians is most certain
and confoundeth not, because the love of God
is poured torth into our hearts by his spirit
which he hath given us, Rum. 5, 5-: but to ex-
amiiie the other part of your definition, "you
say it is well corroborated, confirmed, and
strengthened, upon the promises and grace
of God, and the party's merits." We see
now what maketh the unsufficiency, what
niaketh uncertainty, not the promise or grace
of God: for the gifts of God are without re-
pentance, but the party's merits, according to
which the promise and grace of God with
God is effectual. And so you deny the pro-
mises of God to be founded in his mere grace,
and his grace also you deny to bq grace, see-
ing it is not ctfectual but by merit of ^vorks :
for grace is no grace saith'thc apostle, if it be
of works, 7\owi. 11.6. So are you no less
enemies to the grace of God, than the Pela-
gians. And here we see wliat a poison of
true faith men's merits are, that thouali a
man's " hope be well corroborated, confirm-
ed, strengthened, not. upon them only, but
upon them and upon God's promises and
grace, yet it is but only a hope," and no
certainty or assurance of salvation. " Bill the
words both following and going before, prove
evidently against the protestants that our con-
fidence and hope in the day of judgment, de-
pendeth not only up m apprehension of
Christ's merits by faith, or upon the grace
and mercy, but also upon our confornutv to
Christ in this life, in charity and good works."
Verily if it depend not only upon Christ's
grace, but upon our works, it dependetli
not at all upon his grace. "If of grace,"
saith the apostle, "it is not at all of works:
for else grace is become no grace, it of
works, it is not at all of grace, for else work
should be no work," Rom. 11. 6. Wherefore
except we will exclude the grace of Christ
altogether, we nmst hold that our confidence
and hope depend only upon his grace and
mercy. "My whole hope," saith Augustin,"
" is nothing else but bv exceeding great mer-
cy.'' Conf. lib. 10. cap. 29. What saith the
apostle then in this place against the protes-
tants? He saith that by this, charity is per-
fected in us, that as he is, such should we be
in the word, that we^may have confidence in
the day of judgment : because charity is an
argument of faiih, by which we conclude that
we have true faith, as we may conclude the
cause by the necessary efiects thereof Not
that this imperfect charity which we have in
this life, is a cause of this security or confi-

dence, but an argiiment of faith, by which we
have confidence in the mere grace and mer-
cy of God exhibited to us in Christ, and not in
the merit of our imperloct charity. And so
meaneth Peter, that we should make sure our
election and voca;i;in by good works, that is,
confirm our faiib ol God's election by the el-
fects ot taith, and so make it sure to our-
selvesand our own knowledge, which is most
I certain ol itself.and is ol niere grace and not
I of works, as the r.postle said, Rom. 11. 6.
Neither doth Paul trust in the merit of his
works to receive a crown of glory, but in the
certainty of God's promise, which he is most
just to perform, as he is most gracious in
\ promising. Our conformity therefore with
I Christ in this lile in charity and good works,
though tar from comparison in equality or
perfection of justice, is a thing necessarily
adjoined to our salvation, but no cause there-
of, being a fruit of the spirit of adoption,
which is given us according to God's election
and predestination, as Paul testifieth saying :
" Whom he hath foreknown he hath predesti-
nated to be conformable to the image of his
Son, Rom. 8. 29. /Vnd those arc the children
of God, which have not received the spirit of
bondage to fear, but the spirit of adoption, to
cry boldly, Abba, Father, and to be assured
of the heavenly inheritance with Christ, with
whom they are contbrmable in suflering, that
they may be partakers with him in glory,
Rojn. S. J5. Therefore the apostle in the 13th,
Uch, and 15ih verses before, showeth the
cause whereupon this confidence is grounded :
namely, the spirit of adoption and taith in the
merits of Christ ; in this verse and that which
followeth, he showeth the effects of the same
spirit and faith, by which we may know that
we have the spirit and true faith, and so have
confidence in the day of judgment.

18. The very context doth show, that fear
is contrary to confidence in the day of judg-
ment, whereof he speaketh in the former
verse. Augustin understands it, saying : " Now
of the same confidence, see w tint he saith,
Whereby is charity understood to be perfect ?
fear is not in charity : What shall we say to
him which begun to tear the day of judgment ?
If charity were perfection in him, he should
not fear." Nevertheless, he showeth this
fear to be first necessary, as to make w av for
charily to enter, as a bristle or needle doth for
a thread, which thread being entered, driveth
out the bristle. He acknowledceth also the
continual fear and reverence of God, which is
never separated from God's children, and
very well agreeth with charity, wiiereunto
pertain these texts of scripture, which with-
out cause you heap up against us, ns though
we denied' that fear to be necessary for all
God's children, wherias we speak of that
fear which brinceth perplexity and anxiety of
conscience, which is contrary to confidence
in the day of judgment. For he that is not
assured that his sins are forgiven by the me-
rits of Jesus Christ, can have no quietness of
conscience, or confidence in the day of judg-
ment But he that by GocTs Spirit, through a

I. JOHN.

lively faith which by unfeigned charity he
knoweth that lie hath, is assured ot the remis-
sion oj' his sins by the merits ot Uinst s
death, and that the righteousness ot Christ is
given to him by God, whereby he is justihed
before God : he trembleth not at the day ot
judgment, in which he is sure he cannot be
condemned, but loveth and desireth the
coiiiinc' oi Christ unto judgment. Wherein
he is certain to receive the crown of eternal
glory due to the justice of Christ, and treely
given to him by God, whom as an obedient
child he loveth and his brethren, as he hath
commanded. Contrariwise, he that trembleth
at the judgments of Christ as the devils do,
neither loveth God unteignedly, whom he

' feareth as the devils fear hiin, and not as his

children fear him, nor hath a true and lively
faith, of which comedi true and pertect love
which casteth out fear, that hath torment in
it. And here is to be marked, that the apos-
tle in this and such like places by pertect
charity meaneth not that which hath no de-
fect, but that which is unfeigned and accom-
plished in the effects of love, and is like to
the love wherewith God loveth lis. Which

4'- hath showed itself indeed, by giving his Son
to die for us, so that the comparison, as Au-
gustin often showeth upon the like text, is not
in quantity or equality, but in similitude and

' quality oiily. tor else no charily can be per-

fect, no not the charity of angels, as Augus-
fin showeth, John, Tr. 4.

Chapter 5.
3. Seeing our English word ,^rievous comcth
of the Latin wora grave, which is not only
weighty, but also troublesome, it better an-
swereth both the Greek and Latin, than the
word heavy which is properly that which is
of great weight. The same word being both
in the Greek and Latin, 2 Cor. 10. 18. You
yourselves translate sore, his epistles are sore
and vehement, but in effect there is no great
difference. We acknowledge that God's
commandments are not heavy to him that is
born of God, which overcometh the world by
faith. Otherwise the yoke of the Law is such
a burden, as the apostle confesselh, as neither
we nor our fathers were able to bear, but be-
lieve to be saved by the grace of our Lord
Jesus Christ, Ads. 15. 10, 11. Who having
taken away the cu se of the Law, and satis-
fied for our transgressions of the Law, hath
also given us grace to love the Law and com-
mandments ofGod, and in some weak mea-
sure to observe them. So that the curse being
taken away, our transgressions answered in
Christ, and our hearts framed by his grace to
love his commandments, and some strength
given us to keep them, they are not heavy,
they are not burdenous or grievous, and the
yoke of Christ is sweet, and his burden light
unto us. W lio chargeih us not with the in-
tolerable burdrn of the liaw, but easeth and
rcfreshinh all them that labour and are heavy
Indcnwiihit. And therefore the Protestants
Btill aflirm, liint in such perfection as the jus-
tice of God requireth, God's comniandmente

cannot possibly be fulfilled in this life by any
man, except our Saviour Christ. Yet to him
whose sins are pardoned by his grace, and he
is born again by his Spirit, his command-
ments are not burdenous. Not because they
can be perfectly fulfilled, but because strength
is given to keep them in part, and the trans-
gressions of frailty, are pardoned through
Christ. Augustin, de perfect, iiistit. whither
you send us for the understanding of this
text, saith, " For none other cause the scrip- %
ture afTirmeth that God's commandments are
not heavy, but that the soul which feeleth
them to be heavy, may understand that it hath
not yet received strength, to which the Lord's
precepts are such as they are commended,
namely, light and sweet, and that he might
pray with groaning of his will, that he may ob-
tain the gift that maketh them easy." Again,
" they are commended not to be heavy, that to
whom they are luavy, he may understand
that he hath not yet received the gift by which
they may not be heavy, and that he should not
think he doth fulfil them, when he doth them
so that they be heavy. For God loveth a
cheerful giver, and yet when he feeleth them
to be heavy, he may not be broken in despair-
ing, but be compelled to seek, to ask, to
knock. Therefore let us hear in these testi-
monies which he hath set down afterwards,
God commending his precepts not to be heavy,
that the commandments of God, saith Celes-
tius the Pelagian heretic, are not only not im-
possible, but also not heavy or burdenous."
Then follow those texts in order which the
Papists abuse against- us, as their fathers the
Pelagians did against Augustin, among which
this text is one. To which Augustin thus an-
swereth, "If they did understand that in Deu-
teronomy, as the apostle Paul allegeth it, that
with the heart men believe to justice, with
the mouth confession is made to salvation, be-
cause the whole have no need of the physi-
cian, but the sick, they should be admonished
by this testimony of the apostle John, which
for this purpose he hath placed last. This is
the charity of God, &c., that to the love of
God the commandment is not heavy, which
is not poured forth into our hearts but by the
Holy Ghost, not to the will of man, by giving-
to which more than thev ought, they are
ignorant of the justice of God, which love yet
shall then be perfected, when all painful tear
is departed. De Natura et giatia. cap. 69.
Auixuat.

7. You are never able to prove, that we
have altered or corrupted any text of scrip-
ture, but contrariwise we have laboured to
bring the scriptures from your alterations and
corruptions, unto the original truth.

16. The apostle meaneth of sin against the
Holy Ghost, for which no man ought to pray,
because Christ hath testified that it is irre-
missible. And although final iriipeniteney be
also a sin to death, and followelh the other,
yet the apostle speaketh not thereof in this
place, but of such a sin as we see a man com-
mit in this life. Bede thus writeth upon this
text, "Hete nriscth a great question, because

I. JOHN.

381

John showelh plainly, that there are certain
brethren for whom we are not commanded to
pray, whereas our Lord conmiuiuleth us to
pray even for our persecutors, which ques-
tion cannot otherwise be answered, except we
confess that there are some sins in the bre-
thren, which are more grievous than the per-
secution of enemies. Therefore the sin of a bro-
ther todeath, is wlien after the acknowledging
of God, which is given him by the grace of
our Lord Jesus Christ, a man doth" oppugn
or fight against the brotiierliood, and is stirred
and tossed by tlie firebrands of envy, against
the grace itself, whereby he is reconcifea to
God. A sin not unto death is, if any man
liath not estranged his love from his brother,
but by some iiiTirmity of the mind hath not
showed the offices due to the brotherhood.
Wherefore our Lord said upon the cross,
Fatlief forgive them, because they know not
what they do. For having not been made
partakers of thegrace of the Holy Gho.'it, they
had not yet entered into the fellowship of tiie
holy brotherhood. And blessed Stephen
praycth for them by whom he was stoned,
because they had not yet believed Christ,
neither did they yet fight against the common
grace. But the apostle Paul for this cause I
believe, prayeth not for Alexander, because
he had been a brother, and had sinned to
death, that is, by the firebrands of envy, he
had fought against the brotherhood. But for
them which had not broken off their love, but
fainted through fear, he prayeth that it may be
forgiven them. For so he saith, Alexander
the coppersmith hath done me nuich evil ; the
Lord reward him according to his works.
Whom thou also avoid, for he hath tjreatly re-
sisted our sayings. Afterward he addeth
them fer whoin he prayeth, saying thus. In
my first defence no man stood with me, but
all foriook me, let it not be imputed to them.
Sin unto death also may be taken for sin con-
tinuing to death, for which he forbiddeth any
man to ask. For that sin which is not cor-
rected in this life, the pardon thereof is in
vain asked after death. But if we look dili-
gently to those words that follow, the fbrnier
sense seemeth to agree more to the tenor of
this text." And this former sense in the very
same words is given by Augustin, Dc sermone
Domini in monte, lib. \. propefaiem. Where-
fore thnt he sailh, De corrept. el gra. cap. 12, is
thus to be understood, that to forsake faith
which worketh by love, is a sin unto death,
for he saith in the same place, that seeing
that sin- is not expressed, m;uiy and divers
things may be thought of it. Hierom comment,
in 14. Pacian. episf. 3.

16. By that which is said before in the last
section, it may appear upon how weak a foun-
dation prayer for the dead is grounded. The
sin whereof John speuketh, is not that only
nor f^pecially which Augustin saith to be a
sin unto death, but that which Christ saith to
be the sin against the Holy Ghost, which shall
never be forgiven, such as was the sin of Ju-
das, of the Pharisees, and of Alexander the
.Coppersmith. And yet it is a sorry argument

I that should be drawn of this place. Some of
I tlie dead may not be prayed lor, as they that
I die without npentance, JLrgo, all the rest may
be prayed lor. Which is as good a.s this,
Alexander the Coppersmith nnght not be pray-
ed (or after his death, Krgo, Judas and the
Pharisees might be prayed tor after their
death : which might not be prayed for when
they were alive. But that the text cannot be
understood of praying lor the dead, is mani-
fest by the very words. For he saith not, If
any man shall see that his brother hath sinned
not to death : but it any shall see his brother
sinning, which proveth that his brother is
alive, for he sinneth not when he is dead,
neither can a man see him sinning when he
is dead. So the text is. He shall give life
to them that do sin not unto death, therefore
j the plain words of the tc.\t are, that the man
1 sinrieth to death, or siniKili not to death,
which is not to be prayed lor, or which is to
be prayed for. But who so not only t^uincih,
but also is seen to sin or sinning, wiieilicr to
death or not to death, is alive and not dead,
therefore prayer is to be made by this text,
for him that is alive, and not for him that is
dead. Now let us see how you convince that
this place is most properly, or only meant of
praying for the dead. "Because," say you,
"neither the church nor any man is dehorted
here from praying for any sinner yet living,
nor for the remission of any sin in this life. '
A proper conviction and a learned argument,
when that is taken for a reason, which is the
whole matter in question. But how prove
you that no man is dehorted from praying for
any sinner yet living ! You answer, " All
sinners are pardonable, so long as the com-
mitters be alive, lor so long they are in case
to repent." But our Saviour Christ saith,
That he that sinneth against the Holy Ghost,
and the sin against the Holy Ghost shall not
be pardoned in this world, nor in the world
to come. And the apostle saith. It is im-
possible for them that fall away after they
have been enlightened, &c. to be renewed by
repentance. Malt. 1*2. 31. Heb. 6. 4. &:c. There-
fore that you say is false.

Yon acid further, " That the church pray-
eth, and is often heard for Heretics, Jews,
Turks, Apostates, and other wicked whatso-
ever during their lives." The true church
prayeth not tor them that sin against the Holy
Ghost, or be such apostates, of whom the
apostle speaketh, by any general entendmeni
of her prayers, nor for any special person
known to be such, and if she should pray for
them, she should not be heard to obtain par-
don for them, which cannot and will not re-
pent. " But it is a great blasphemy to aov,"
say you, " that apostacy, and certain other
sins of the reprobate, cannot be forgiven at
all in this life." If it be a blasphemy to say
that Christ himself and his apostles said.
What is irto speak contradictory to them as
vou do ? The sin of blasphemy against the
Holy Ghost shall never be forgiven saiih
Christ ; it shall sometimes, say you. It is im-
possible for such to be renewed by repent-

I. JOHN.

ance, saith the apostle ; it is not impossible
for any say you. And if we liold this only to
avoid the sequel or praying tor the dead upon
these wordt!, Why did not Paul pray tor Alex-
ander the Coppersmith, but against him?
Why do Augustin and Bede interpret the
text of them, that of envy and malice oppugn
the grace ot God and the brotherhood? Why
doth Oecumenius expound it of them that
show no conversion, though they be living ?
Yea of them that be mindtul of injuries. " Be-
sides this," you say, " we must take upon us
presumptuously to know and discern of God's
secrets, who be reprobate and who not." But
it is no presumption in the intention of our
prayers, to except all the reprobate, as our
Saviour Christ doth expressly, 17.9. And if
any do manifestly show himself to be such
a one, by blaspheming the Holy Ghost, or
by wilful and malicious obstinacy, it is no
presumption to cease praying for him, but it
IS lawtul to pray God to confound them, as
David doth the malicious enemies of Christ,
Ps. 109. Paul prayeth against Alexander,
2 Tim. 4. 14. The church prayed against Ju-
lian the apostate, Theodoret Hist. hb. 4. cap.
9. et 17. et 19. By which it may appear how
vainly you cavil about Jeremy, who was for-
bidden to pray for the people, for as their ob-
stinacy was revealed to Jeremy, so the wick-
edness of some showeth itself openly, of
whom John speaketh, that they sin unto death.
That he was not forbidden to pray lor remis-
sion of their sins, but for release of their pun-
ishment, is a vain distinction : for if they
would or could have repented of their sins,
the prophets might assure tiiem, that they
should escape the punishment, and so he doth
assure them, cap. 26. 13. Augustin in the place
before mentioned, De Serm. Dom. in mont. lib. 1.
" The difference of sins, distinguisheth Judas
betraying, from Peter denying : not that we
must not pardon him that repenteth, lest we
come against that saying of our Lord, where-
in he commandeth that we must always par-
don our brother, desiring that his brother
would forgive him .- but because there is so
great a filtniness of that fault, that he cannot
submit himself to the humility of entreating
although he be compelled of an evil con-
science, both to acknowledge his sin, and
also to utter it. For when Judas had said, I
have sinned, in that 1 have betrayed innocent
blood, he ran sooner of desperation to the
rope, than of humility to ask i)ardon. Where-
fore it is much to be regarded, to what kind
of repentance. God givetfi pardon. For many
much sooner do confess that ilicy have sinned,
and am so angry with themselves, that they
would vehemently that they had not sinned :
but yet they lay not down their life, to make
iheir heari humble and obedient, and to desire

Eardon : wiiich aftecfion of the mind, it is to
e believed, that they have already of their
condcinnaiion, for the greatness ot their sin.
And this peradventure is to sin against the
llply Cho.-ft, that is, after grace of the Holv
Ghost received, to oppugn the brotherly cha-
nty, by malice and envy, which sin our Lord

saith, is not to be forgiven in this world, nor
in the world to come."

21. It is well known, to them that have but
mean knowledge in the Greek tongue, that
the word which the apostle useth, when the
apostle did write, was taken lor the same
that w;e call an image, and hereto all the dic-
tionaries old and new bear witness. There-
fore it was no corruption to translate in this
place, and much less in many other places of
the scripture, out of the Hebrew tongue,
images or idols, indifferently, as I have show-
ed at large in my defence of our translations
against Greg. Martyn. cap. 3, throughout.
Therefore saith Tertullian upon this text,
" Little children," saith John, " keep your-
selves from idols, not now from idolatry,
that is, as it were from the service, but from
the idols, that is, from the very image of
them." Ah ipsa ejjigie eorum. Origen, in Exod.
H. 8. non solum idolum fieri vetat, sed et siviili-
tudinem omnium, ^c. Seeing you worship your
Popish images, as grossly as the Gentiles
worshipped their images, that which is spo-
ken against heathenish idols and idolatry is
rightly applied against popish idols and idol-
atry. And therefore we regard not the
curses of that blasphemous and idolatrous
Council of Nice the second, but oppose against
it, and all the defenders of it, the curses of
God himself. Deut. 27. 15. " Cursed be he
whosoever shall make a carved image," &c.,
and Ps. 97. 7, " Confounded be all tliey that
worship graven images."

Ad hoc necessanum est vocahuU inlerpretatio
ciSos Grace fonnam sonal ab eo per diminulio-
iietn eii<i}\ov deductum aque apud vos formulum
fecit. Igitur omnis forma vel formula idolum se
did expuscit. Omnia igitur colit humanus error

prater ipsum omnium Conditorem. Eortim ima-

L'ines idola { '

Idoh

\imaginum consecraiio Idolutrim. De

Where you say in our latter translations,
we have corrected otir dishonest dealing, it
is false : for we have freely used the one word
or the other, as there is no diflference of them
in those i)laces. Although the use of our
English speech, had made the name of idol
odious, and of image indifl'crent : yet neither
the Greek word a^u)\ov, nor the Latin word
Simulachrum, which your vu._,'ar Latin inter-
preter useth in this place, hath any such odi-
ous signification, as the word idol hath in the
English.. Lactantius calleth men. Viva Dei si-
mulachra, " the living images of God." Be
vero Dei cultu. lib. 6. cap. 13. And de Origen.
err. lib. 2. cap. 2, he hath the whole -chapter,
" Of images, and of the true image of God."
Arnobius, or Minutius Felix, cont. Gent. lib. 8,
saith, " Man himself is the image of God."
Ambrose also in 1 Cor. 10, " A similitude is
nothing indeed, because it secmeth to be an
image of a dead thing." Ps. 45, he saith, the
prophet did not " compare God to images or
similitudes made of earth or stone." Augus-
tin u?eth the word image and simulachrum
for jill one. Cont. Faust, lib. 22. cap. 17.
" When for desire or love of the dead, images
were made whereof the use of simulachres

I. JOHN.

383

or images did arise." Octogint, nuagf. Q. 73,
which is entitled, ot the beauty ot images, as- i
cribeth to God the cunning bv the which they
are made beautiful. Isidorus Originum, lib. B, I
saith, "They made the counterleits or images
men, that they might have some comfort in
beholding their images." By these and many
other testimonies ol Latin writers, it is mani-
i'est, that Simnlachrum is not taken always in
the evil part, but siij;nifieth an image, which
is indiiferent to an image lawful and unlaw-
iul. Therefore you professing to translate
the Latin, and not the Greek, to colour your
shamefulworshippingof idols, do betray your
dishonest dealing, in rendering lor the word
Simulacltris, idols, where you should have said
images, as some of our translations have.

For having the images of holy things in
churches, you say God himself doth warrant
us, who commanded the Jews to make the
cherubin. So that by that connnandmont be-
like, he abrogated the second commandment,
ill which he torbade all making and worship-
ping of images. But we must not so think :
lor that second commandment, is the eternal
law of God, wherein he forbiddethus to make
to ourselves any graven image, yet denieth
not but he may command what images he think-
eth good himself for the use of religion. By the
same reason you may say, and the old idol-
aters defended their horrible murder and idol-
atry. That God doth warrant us to kill our
children, and to offer them in sacrifice, be-
cause he commn^ded Abraham so to do : or
God vvarranteth every private man to kill an
oflender, because he commandcth the magis-
trate to put to death heinous ofl'enders : but of
this argument see more, Heb cap. 9. Hierom
addeth great force to this argutiient, " saying
that in respect of those sacred images partly,
they did so great reverence to the holy place
called sancta sanctorum." Paula ana Eusto
chium indeed say, " that the Jews did in
times past, reverence the holy of holies, be-
cause there were the cherubin, and the pro-
pitiatory, and the ark of the Testament, man-
na, the rod of Aaron, and the golden altar."
The meaning is, they had great estimation of
that place, because there were so many holy
mysteries of their religion. Not that they
worshipped the place, in respect of the ima
ges which they never saw, but because all
those things were sacraments of God's pre-
sence, and monuments of his great works and
mercy towards them.

But if they were commmanded to make
these resemblances according to such form
as was prescribed by God, it followeth not
that we, which are forbidden to make images

in any use ofreligion, are warranted contrary
to that general commandment to make any
linages, by that 8|iecial precept which per-
tained only to tlaiii and that time, and for
tliose images only not to be worshipped, nor
to be seen of any, but only of the hi"li priest,
once in the year. As for the Second Council
ot Nice, that was gathered by an idolatress
and wicked woman, to overthrow the godly
Couiinls of Constanlinople luid Ephesus, by
the wiiich the having' in churches and wor-
shipping of images was condemned : it can be
no warrant for so Ibul an abuse, so expressly
contrary to the manliest word ot Goil. And
that false council was condemned in the west,
by a Council held at Fraiikford, as Carolus
Magnus in his book against images doth tes-
tily. The same witnesseth Ado Vicnncnsisin
Anno 727, toward tile end. " The false synod
which the Greeks called the seventh, was there
also,"_ meaning at Erankford, " utterly abro-
gated." The same is testified by other ancient
writers. For the story reported by Eusebius
see Matt. 8. section the ninth. For the images
of Peter and Paul mentioned in Augustin, the
truth is, they were neither in the churches, nor
set up to be worshipped, but painted upon
walls in divers places of Rome, whereupon
certain heathen sorcerers feigned that books
were made of magic by Clirist and delivered
to Peter and Paul. " But so," saith Augus-
tin, " they were worthy to be deceived, which
sought Christ and his Apostles, not in holy
scriptures, but in painted walls, and no mar-
vel if they being such feigners, were deceived
by painters." De consejis. Evang. lib. 1. cap. 10.
You see therefore how Augustin accounted
of such images in his time.

But in Gregory's time, which was about
two hundred years after, they were got into
the church to be laymen's books, which the
scriptures call " the doctrine of lies," as Au-
gustin said they were to those sorcerers. And
then the people began to worship them, for
; which cause Serenus bishop of Massilia in
France brake them in pieces in his diocess.
I For which fact he was reproved by (Tregory,
! who yet commendeth him, that he torl)ade liie
I worship of images, lib. 7. ep. ll'J, and lib. 9,
! where he saith : " That you forbade them to
be worshipped, we have altogether commend-
ed you, but that you brake tluin, we did re-
prehend you." I'hat the Lutherans retain
images, cannot be defended by the word of
God^ though they detest the worshipping of
them, and it cannot be without danger of
idolatry, if the pastors be not diligent to'ieach
their people to beware of it. Matt. 6. AcU 17.
I Heb. 9.

8d4

3VDK.

A^'S^VER TO THE ANNOTATIONS ON THE SECOND EPISTLE OF
JOHN THE APOSTLE.

appeareth in the nmth verse, and the doctrine
ot Christ is contained in the scriptures, as
he himself saith : " Search the scriptures, for
they bear witness of me." Joh7i 5. 39. The
apostles which taught the whole doctrine of
Christ, taught nothing concerning Christ but
that which is contained in the scriptures.
Ads. 26. 22. Rom. I. 2. 2 Tim. 3. 14, 15. There-
lore it is the apostle's rule, that a Heretic
should be convinced by the holy scriptures,
seeing we have no other certain testimony,
what was the doctrine of Christ and the apos-
tles, as Augustin showeth, in the place above
noted. That many an honest shepherd know-
eth a wolf, that cannot define him, is a lend
argument to prove that a Heretic is not to be
convinced by the scriptures. For a natural
and bodily wolf, may be known by certain
marks though not by the scriptures or defini-
tion, but a spiritual wolf or Heretic must be
known by such marks and notes as are set
down in the holy scriptures, though every man
be not able to make a scholastical definition
of a Heretic.

Therefore he that bringeth not the doctrine
of Christ, set down in the scriptures is a se-
ducer, not he that bringeth not such doctrine
as the pope hath not set dovyn in his decrees,
or in his counterfeit councils. Neither doth
the holy church say now, Christ is really pre-
sent, &,c. but the profane synagogue of Satan
and the church of Antichrist maintaineth that
heresy, contrary to the holy scriptures, and
the articles of Christ's incarnation, ascension,
and sitting at the right hand of God in heaven.

10. That church which decreeth any other
communication with Heretics and Infidels,
than the scripture here allcvveth and else-
where to be lawful, showeth itself to be the
church of Antichrist. And here you may
gather, what good subjects the Papists be to
our sovereign the queen, whom they take by
the blasphemous bull and Antichriiiian au-
thority of Pope Pius the Fifth, to be excom-
municated ; and what loyal duty they yield
unto her majesty, by the devilish dispensation
of Pope Gregory the Thirteenth, procured by
two errant traitorous Jesuits, Campion anil
Parsons, of which the one hath suffered ac-
cording to his demerits, the other remaineth,
for what purpose God knoweth.

5. We can have no certain knowledge, w hat
was the faith and worship of God in the be-
ginning but by the holy scriptures. Nor what
was the tradition of the Apostles, but by the
writing of the Apostles, which Ignatius in his
time affirmed, tor certainty, to be committed
10 writing. Euseh. lib. 3. cap. 3.5. For there
can be no certainty in receiving from man to
man, froiti bishop to bishop, seeing a doctrine
may be so received for a thousand years and
more, and yet be short of the beginning. Yea,
there were heretics even in the apostles' time,
as Cerinthus, Ebion, the Nicolaites, Simon
Magus, (tc. whose heresy, if it had beeri de-
livered from man to man ever since that time,
yet was not from the beginning, but is confuted
by the writinojs of the apostles, not to have I
come from the Apostles. I'hey therefore
teach new doctrine, which are not able to
prove their doctrine by the holy scriptures,
and the doctrine of the holy scriptures is an-
cient, though men cannot show by what suc-
cession of men it came unto us.

10. The doctrine w^hereof John speaketh
is that which he and the rest of the apostles
preached: the sum whereof is contained in
the holy scriptures. " The apostles," saith
Ireneus, "preached the gospel, and after by
the will of God, ihey delivered it unto us in
the scriptures, which should be the founda-
tion and pillar of our faith." Lib. 3. cap. 1.
Therefore whatsoever the ministers ot the
church that have succeeded the apostles
have set down in councils, or otherwise, is so
to be taken for true doctrine, as it agreeth
with the preaching of the apostles contained
in their writings. For not all that is set down
in council is true, seeing councils both pro-
vincial and general may err and be corrected,
the latter of the former, as Augustin saith,
" when by any trial of things, that is opened, ,
which before was shut, and that is known,
which before was hidden." This writeth he,
when by the Donatists he was pressed with
the authority of a council holden in Africa,
for rebaptizing them, that had been baptized
by Heretics. De bnpt. cant. Dnnat. cap. 2. But I
you say "it is not the apostle's rule, tliat a
Heretic should be convinced by the scrip-
tures." Yes, verily, for the doctrine whereof
he speaketh is the doctrine of Christ, as itl

ANSWER TO THE ARGUMENT OF THE EPISTLE OF JUDE.

Paul doth not signify that the Lord's bre-
thren were in authority, somewhat more than
the apostles, or less in authority than Peter,
when he saith that the other apostles, and

they were also specially regarded, and Peter
in respect of his primacy over the circum-
cision. And whereas you will not grant that
the apostles carried their wives about with

the brethren of our Lord and Cephas did | them, but other strange women ; Hegesippus
Jead about their wives. Hut he signilicth that j lestitieth of .hide that he was a married man,
in respect of their carnal nllianco or kindred, I and had children, when he showeth that his

JDDE.

385

children's children or nephews, ucwvoi, the
sons ot'his sons, were persecuted by Revocu-
tus in the days of Doniitian. Euseb. lib. 3.
cap. 20. Then who would think, that Peter
and Jude both proved to have wives, the one
by scripture, the other by good story, would
carry strange women about witii ihem, and
not their own wives? which could not be
but oflensive, both to the Jews and to the
Gentiles, arid to the church of God, which
giving ot ofiencc the apostles coudciniied and
forbad in all other. " That which Augus-
tin hath told us that he writeth against those

which rnisconstrued Paul's epistles, and held
only laith," pertaineih not unto us, lor we
hold not only laith to be sufficient which iiaih
, no good works, but that laith only doth jus-
tiiy without works, although it be never void
of good works. And this doctrine taught so
la'rgely by Tuul, and so plainly, none of" the
other apostles doth gainsay, nor Jude in this
I epistle. The old laith which he e.xhorteth
] the Christians to keep, is not the Popish
I laith, whicii is of- later invention, but the
faith and doctrine of Christ set forth in the
1 holy scripture.

ANSWER TO THE ANNOTATIONS ON THE EPISTLE OF JUDE
THE APOSTLE.

CllAPTEK 1.

8. Such a heretic and worse than a he-
retic is Antichrist the Pope, which will not
be subject to any superior, and w'hich re-
fuseth to obey any law, either of spiritual or
temporal rulers, no not the decrees of a ge-
neral council, although he himself have once
approved of them, as Martin thc^Filih did the
council of Constance, and Eugenius the
Fourth the council of Basil. Yet both re-
fused to obey the law or decree of the coun-
cil, which dcfineth that the general coun-
cil is above the Pope, such a heretic is the
Pope, and so greatly despiseth dominion,
and blasphemetii majesty, that with most
vile terms he doth take upon him to de-
prive kin^s of their royal dignity, which
they have by lawful succession and election,
and approbation of all their subjects, and
dischargeth their subjects of their loyalty
and obedience unto their sovereigns. As
Pius the Fifth did in that heretical and Anti-
christian bull, given out against Queen Eli-
zabeth. Such heretics are the Pope and the
Rhemish Papists, as suborn horrible traitors
and murderers to murder their sovereign :
and that with such abominable hypocrisy,
thiit they did set out a printed book, declaring
it unlawful to kill her inajesty, for none other
eitd, but to make her majesty and the council
secure and out of suspicion of them, that
they might with more opportunity accom-
plish their traitorous devised murder. This
was openly confessed and proved, at the ai;-
raignment of Babington, Ballard, and the rest
of those hellish monsters. Also the letters
of Cardinal Como written to Parry do testify
the Pope's approbation of that most vile and
detestnble treason, and murder intended.

'J. The body of Moses was buried by God,
as appearelh, Deut. 31. 6, that no man should
know where his sepulchre was. Therefore
it is like, that this altercation was immedi-
ately before that time, when the devil desired
to have the body of Moses discovered that
it might be abused to idolatry. As it hath
always been the practice of Satan to i)erse-
cute the saints while they live, and to make
idols of their bodies when they are dead.
That ancient father which wrote the book De
mirabilibus sacra; Scripturrr, which goclh f.ndor
49

the name of Augustin, lib. 1. cap. 2b, writeth
thus of the body of Moses, " For two causes,
as wise men say, no man was privy of his
death, nor of his sepulchre. That no man
should see that face, which had shincd through
the familiarity of the Lord's speech unto him,
stricken down or dimmed with the heaviness
of death. And lest the people of Israel, if
they had known where his sepulchre was,
should have adored it. Wherefore as most
men think, he carried away with him the
rod wherewith he had done wonders, lest it
should have been adored : seeing the child-
ren of Israel, did afterward adore the ser-
pentvvhich he made."

Where you gather " that many truths and
stories were kept in the mouths and hearts of
the faithful, that were not written in the
scriptures canonical," it is true : yet that
proveth not that the scripture canonical did
not contain all doctrine necessary to salva-
tion. Even the doctrine here taught is ex-
pressed in the canonical scriptures, DeiU.2A.
6, and Zachariah 3. 2, though some circum-
stances might be received of tradition, as
the names of James and Janibros^ 2 Tim. 3. 8.
Yet Bede thinketli that the body of Moses in
this place might be taken for i he people of
Israel, of whom Moses had been head, whom
Satan desired to retain in captivity, when
Jesus prayed for their deliverance, Zach. 3,
and so do some late interpreters think.

10. Such heretics are the Papists, which
when they cannot reprove by the scripture,
the heavenly doctrine taught by Luther, Cal-
vin, and other godly and learned leuchers,
they invent such monstrous sliuidi'rs and lies
against them, to deface their per.-ons, as no
man of reas^m can think they should ever
have been sutTered to live in any society of men,
being no tyrants, but mean subjects, if iheir
'i manners had been so ungodlv ns these shame-
ful heretics do blaspheme. Be.side that, some
of their slanders are impossible, ns that Lu-
ther should bo begotten of a devil, &.c.,
which yet the proud censiirrr of Cliark is not
ashamed to defend. As their conmion scorn-
, ing, execration:*, nml slar.ders of the true
I church, and faithful pastors of the same,
with the sacraments and whatsoever is
I gn,]!v aiid ngreeablc lo the holy scriptures.

386

APOCALYPSE.

as the communion table the marriage of the mi-
nisters, the singing ol psalms, &,c., are so well
known, that I need not stand to repeat them.

The cruelty of Cain, the covetousness of
Balaam, and the usurpation of the priesthood
of Core, did never agree to any heretics more
properly than to the Papists. Who in mur-
dering God's saints, far pass all other here-
tics : in covetousness had prevailed so much,
that they became lords ofthe earih : in usurp-
ation ot the priesthood far pass the arrogancy
of Core. They make claim to the priesthood
according to the order ol Melchisedec, which
is peculiar to the person of our Saviour
Christ, of whose priesthood, Aaron, v,fhoin
Core and his fellows would have displaced,
was but a shadow and figure. And as pride
was the cause of Core's revoking from the
obedience of Moses iind Aaron, so much
more is it the cause of the Pope's arroga-
ting to himself to be Christ's own vicar, with-
out any scripture of deputation from Christ.
Howsoever Bernard being deceived by his
enchantments, in his book of consideration,
doth inconsiderately call the Pope, Aaron in
dignity, yea in order Melchisedec, in unction
Christ", yet in the same book he saith, he is
not made superior to have dominion, yea he
biddeih the Pope learn, that he had need "of
a plou^hslaft", not of a sceptre. Dominion is
forbidden the apostles. Go thou and usurp
it if thou darest, either exercising dominion
the apostleship, or exercising the apostleship
dominion. Thou art plainly forbidden from
either of both, if thou wilt have both alike
together, thou shall lose both. Or else think
not that thou art excepted from the number of
them, of whom God complaineth thus, tliey
reigned, but not of me, they were princes, but
I knew them not.

This and much more writeth Bernard

against the Antichristian tyranny and usurped
authority of the Pope, although he yielded to
his Antichristian titles, and thought also more
highly of his dignity than the scripture doth
allow him. Jude therefore, describing all he-
retics, doth comprehend especially Antichrist
and his ministers, as Bede hath said : " Who
shall justly be cast into eternal darkness of
torments, because they brought unto the
church of God the darkness of errors under
the name of light."

19. We have not segregated ourselves from
the church as heretics, but from heretics, as
true Catholics always have done. We have
gone out of Babylon as the floly Ghost hath
commanded all the faithtul, alter her wick-
edness is openly discovered, Apoc. 18, that
we should not. communicate with her sins,
nor be partakers of her plagues. The Pope
therefore and his ministers have separated
themselves from the unity of the Catholic
Church, to maintain his Antichristian pri-
macy, as Bede saith of the rebellion of Core.
"Whosoever through desire of undue pri-
macy do divide themselves from the unity of
the holy church, knowing and foreseeing
how great mischief they take in hand, do go
down to the hell of wickedness." So did Pope
Boniface the Third, which not ignorantly, tor
by his predecessor Gregory he was taught
Low great mischief he took in hand, but of
Antichristian pride, bought the primacy for a
great sum of money, of the murdering usurper
of the empire, Phocas, and separated himself
from the unity of the Catholic Church, and so
descended with the rest of his successors, and
all their ministers into a hell of wickedness.
Behold tliese are they among others in our
days, which do segregate themselves, as their
predecessors did before them, being sensual
and void ofthe Spirit of God.

ANSWER TO THE ARGUMENT OF THE APOCALYPSE OF JOHN.

As this book containeth a prophecy of the
state ofthe church until the end ofthe world,
so it is no marvel if many things seemed ob-
scure to the ancient fathers, before they were
fulfilled, which are now clear and evident to
us, after ihcy be accomplished. Yet concern-
ing Antichrist and his city where he shall
reign, the apostle doth so plainly describe them,
that many ofthe ancient fathers did see plain-
ly that he should be a Roman tyrant, and
have his chief See at Rome, as I have declar-
ed upon 2 Thess. 2. And the description of
Babylon, cap. 17, with the ancel's interpreta-
tion, is so evident of Rome, that it is extreme
impuflcncy to deny it, or to shift it off unto
the whole multitude and corps of tlie wicked,
as more pliiinly !;hall appear when we come
lo tlie annotations upon that chapter. That
Elias shall come juiy more in person, is a
vain surmise tinoti the eleventh chapter,
where it is saiii, that notwithstanding the

greatest tyranny of Antichrist, yet God will
give strength to his two witnesses, which sig-
nifieth the small number, and yet sufficient
to be accepted of them that shall oppose
themselves against the cruelty and pride of
Antichrist. And even as the Pharisees de-
ceived the Jews, concerning the coming of
Elias, that they should not acknowledge
Christ to be come, because Elias was not
come in person, though he were come in
spirit and office, so their successors the Pa-
pists deceive the ignorant, that they should
not acknowledge the manifestation of Anti-
christ, under pretence that Elias is not vet
come in person, with his fellow Enoch. Of
whose return the Scripture speaketh nothing,
but of two witnesses representing the small
number, yet the lawful testimony of them that
gave their lives for the gospel of Christ, and '
for admonishing the church of the deceits and
tyranny of Antichrist.

APOCALYPSR.

ANSWER TO THE ANNOTATIONS ON THE APOCALYPSE OF JOHN
THE APOSTLE.

Chapter 1.
1. Among those things that are so evident
by Augustin's confession, in this prophecy,
there is nothing more clear than Rome to be
that whore of Babylon, and the chief city of An-
tichrist's dominion. Insomuch that Augusiin
calleth Rome the western Babylon, the second
Babylon, another Babylon, the daughter of the
former Babylon, the earthly city, as it is op-
posite to the city of God, De Civil, lib. 16. cap.
17. UL 18. cap. 2. 22 and 27. The same was
acknowledged by most of the ancient fathers,
Ireneus, Tertulhan. Victorin, Ambrose, Hie-
roni, Primasius, Aretlias, Ambrose, Ansbert.
Wliich if it were evident by the words and
circumstance of the text, when the prophecy
was not yet fulfilled, how much more mani-
fest is it now, when we see the performance
of that which so long before was described ?
4. That certain numbers in the scripture
are noted to be significative and mystical, we
acknow^Iedge by many places in the scrip-
tures, especially in the prophets. But hereof
it followeth not, that there must be a supersti-
tious respect of numbers in our prayers, fasts,
or other actions, which is not prescribed or
appointed to us by the Holy Ghost. For al-
beit the number of seven, of ten, and some
other, are often repeated in this prophecy,
and other, to describe some mysteries of god-
liness, and some also of wickedness, it is no
reason that we should imagine that prayers,
or fasts, numbered by sevens and by tens, or
any like numbers, shall be more acceptable to
God, which smelleth mote of heathenish Pha-
risaical and Pythagorean vanity, than of the
Christian religion. For one prayer, or other
action of piety, or two, or four, or eight, or
nine, performed of faith and true devotion, are
more acceptable than all the rosaries, lady
psalters, and other like superstitious repeti-
tions, consisting upon sevens or tens, or any
other mystical numbers, which God regardeth
not, but the faith and charity, out oi which
such actions of reh^ion or love do proceed.
But that in prayers, fasts, and other actions, a
religious respect is to be had, you prove out
of Ausustin, which saith, that seven which is
a number of perfection, the church knoweth
to be especially dedicated to the Holy Ghost,
and to appertain to spiritual inundation. Au-
gustin saith. De Gen. lib. 5. cap. 5, " That the
scripture commendeth, and the church know-
eth, that the number of seven is after a .sort
dedicated to the Holy Ghost," which he
speaketh of the rest of the sevienih day,
which the church observeth according to the
scripture. What is this to commend a reli-
gious respect of this number, in praying, tasf-
fuK, or other actions ? Q«fp.«/. N^iim. cap. 33,
speaking of Eleazer's sprinkUng of the blood
of the sacrifice propitiatory seven times ; he
saith, " Therefore it was seven times, because
that number itself pertaineth to cleansing."

I Whereby he nieaneth, that the number of
seven, used in the ceremonial cleansing of the
I Law, did signify perfect clean.xing by the sa-
j crifice propitiatory of Christ, not that there is
any virtue of cleansing in the number, or that
our prayers and (listings numbered by seven,
! be more pure, than if they be numbered by
I six, or nine, or than if there be no respect of
; the number, but of the affection of him that
prayeth or taste th. Qna.il. Deul. lib. 3. aip. 22.
He showeth that the number of seven is a per-
fect number, consisting of liiree and (bur, the
first whole odd number, and the first whole
even number. But he saith no word to ap-
prove this religious respect of numbers, in
praying, or fasting, or other actions whereol
1 you speak. Therefore in these allegations
and quotations, you do nothing else but abuse
your reader, for Augustin hath no sucii mean-
mg, of the superstitious observation of num-
bers, to commend prayers and fastings, or
other Christian actions.
I 4. All the ancient interpreters in a manner
understand the seven spirits to be the Holy
j Ghost, who in his sevenfold "ifts or operations,
, is known in the church. But to admit, that
they signify the whole number of the blessed
angels that wait upon the throne of God, as
cap. 5, as Arethas and some Protestants, as
you say, in their commentaries upon this text
do take it ; yet it followeth not, that wc must
confess, that the apostle here giveth, or wish-
cth grace and peace, not from God only, but
also from the angels, as authors of this grace
or peace, together with God, or any means to
procure it by their merits or worthiness, but
as ministers of God's will and pleasure, ap-
pointed for their sakes that shall inherit sal-
^ vation, Heb. 1. 14. Therefore this writeth
1 Arethas upon this text, "Some have taken the
j seven spirits to be (he seven operations of the
Holy Ghost, but it is more probable, to take
them for angels, not that they are compre-
hended with the Almighty Trinity, or that we
; must think them to be of cqnal honour with it,
] but because they serve and obey him, if we
must believe the prophets, testifying that all
things serve him, and bavid the procenitor of
God, saying. Bless God all ye angcHs, being
mighty m power, which fulfil his word. And
certainly to say, that to comprehend the divi-
nity and the nature of angels, is to show an
equality of honour, between the Almighty Tri-
nity, which is the author of all creatures, and
a ministerial substance, is not the p.irt of one
that hath understanding, or but mean under-
standing, but of him that is ignorant, ns I
think, that this creature delighteth to stand by
the Lord, and to mini.ster unto him, wliicn
form of speech Paul also using m his Epistle
to Timothy, speaketh in this in.inner. I charire
thee in the sight of God nnd his elect nngels.
And this saying is of one that followeth the
same. But also to add in this place, which

APOCALYPSE.

are in the presence of tlic throne of God, it is
a speech of him that tcstitieth their ministerial
oroer, not their equal honour." Tliercfore
the apostle £);iveih no grace or peace, but pray-
eth for grace and peace, to be given only by
God for Jesus Christ's sake, though in dis-
pensing of the same, for the salvation or pre-
servation of the elect, he use the ministry or

crificing. Wherefore if you did write these
notes in Latin or Greek, every child might
see your unlearned collection. The word
which the Holy Ghost here useth, is icpci?,
in Latin Sacerdotes, in English sacrificers :
this office of sacrificers and sacrificing, we
say, and boldly say, is either singular to
Christ in respect of his sacrifice propitiatory,

service of the angels, and therefore prayeth * and all other parts ot his holy office, pertain-
for the God's bene^ts to be bestowed upon the { ing to our perfect reconcihation and redemp-
ciiurch, bv such ministry of the holy angels, i tion, or else it is common to all true Chris-
as he hath appointed ; who continually wait j tians, in respect ot their spiritual sacrifices ot
upon the throne of God, to receive and exe- ' praise and thanksgiving. Neither is this
cute his commandment, for the benefit and , word ever applied in the New Testament, to
preservation of his church. Tlierefore they j any Ecclesiastical order and hmction ot men,
are adjoined as servants unto their Lord, for , but they be called "Episcopi, Fresbyteri, Di-
theirnunistry'ssalie; in which respect they are aconi, Ministri, PraBpositi, Doctores, ' and
named also before our Saviour Christ, for that such like, that is, overseers, elders, ministers,
they be only ministers, and not meritorious governors, teachers, *fcc. But never they are
causes of God's blessings unto his church, as ; called more than any other Christian men or
our and their Lord Jesus Christ is. There- 1 women, ispas, Sacerdotes, that is, sacrificers, or
fore God only is author of grace and peace, sacrificing priests. Therefore it the scrip-
dispensing the same in some manner by the j ture speak properly and truly, all Christians
service of his angels, but not for their merits j are sacrificers alike, and only Christ is our
or worthiness, but only for the worthiness and i eternal high sacrificer or sacrificing priest,
merits of Jesus Christ, who hath loved us, Wherefore they that usurp that sacrificing
and washed us from our sins, &.C., as it fol- priesthood, which is pecuUar to him, do much
lovvcth in the text. Theretbre those super- 1 more show themselves seditious rebels, than
stitious prayers of the Papists, " God and our \ Core, who challenged the figurative and tern-
lady help, our Lord and his saints help, or ! poral sacrificing priesthood of Aaron, which
bless," are nothing like to this prayer of the | was but a shadow of the true and eternal sa-
apostlc. For although God use the ministry i crificing priesthood of Christ. As for the holy
of the angels, in dispensing of his graces and Ecclesiastical offices, or ministry and govern-
blessings, for the preservation of his church, | inent of the church, we know they be not
as he doth also the ministry of men upon | common to all, but unto those only, that are
earth, yet he useth not the ministry of the Vir- ! lawt'ully ordained unto therti.
gin Mary, or of the saints departed out of this 10. That the Lord's day was sanctified in-
fife, for any such purpose ; and much less doth ' stead of the Jewish Sabbath, for the assem-
he grant his graces or blessings, for the merits | blies of the iaithful to the public exercises of
or worthiness either of angels, or of saints, as I religion, we learn by this place. But that
Papists in their prayers desire to obtain them, ! there were any other holydays beside this.

not by the ministry of angels, nor by the pray-
er of saints only, but for their merits and wor-
thiness. Therefore the angel whereof Jacob
speaketh, whether it signifie,th Christ, as Pre-

we find not in the scriptures.

The aiMH.ies did not abrogate the Jewish
Sabbath, but Christ himself by his death, as
he did all other ceremonies of the Law, that

copius saith e.xpressly in Gen. cap. 4S, or the ! were figures and shadows of the things to
minister by which Christ did protect him, is' come, whereof he was the body, and thev
nothing like to the Popish prayers which de- 1 were fulfilled and accomplished "in hun, and
sire grace, blessinsr, and salvation, "by the by him. And this the apostles knew, both by
merits of blessed Mary, hv the merits ot such i the scriptures, and by the word of Christ, and

a saint, by the blood of Thomas," and such
like.

6. As the Spiritual kingdom and Priesthood
of God's children, taketh not away the eternal
kingdom and priesthood of Christ, so neither
the earthly kingdoms of the world, nor the
Ecclesiastical eldership of ministry of the
church. And yet all true Christians are priests

ike, because there is none other sacrificing

by his Holy t^pirit. By the scripture also they
knew, that one day of seven was appointed
to be observed forever, during the world, as
consecrated and hallowed to the public exer-
cises of the Religion of God, although the
ceremonial rest and prescript day according
to the Law were abrogated by the death of
Christ. Now for the prescription of this day,
before any other of the seven, they had with-

priesthood left but the eternal priesthood of | out doubt, either the express commandment
Christ, and the spiritual priesthood of all his of Christ, before his ascension, when he gave
Saints. Wherefore you do nothing but cavil I them precepts concerning the kingdom of
in this place, as in many other, upon the am- God, and the ordering and government of the
biguity of this English word priest, and priest- 1 church, Acis 1. 2, or else the certain direction
hood ; which according to the etymology from | of his Spirit, that it was his will and pleasure
the Greek word whence it is derived, signi- j it should so be, and that also according to the
fieth ihc eldership and ciders of the church : scriptures. Seeing there is the same' reason
but according to the common use of speech, of sanctifying that day, in which our Saviour
is taken for a sacrificer, and the office of sa- 1 Christ accomplished bur redemption, and the

AlH)CALVrSE.

389

restitution of the wotld by his resurrection
from death, that was of sanctifying liie day, in
which the Lord rested from tlic creation of
the world. Where yon say, " it was otherwise
prescribed hy Go'd hiniseit in tiie second
commandment ;" 1 marvel what account you
follow of the ten commandments, when this
commandment of the Sabbath, bntli in the ,
iweniieth of Exodus, and the fifth of DeuK ro-
nomy is the fourth commandment. And al-
though you leave out the commandment against
idolatry, because it should be too maniicst
a conviction of your impiety, yet I see not
how you can make the conmiandment of the
Sabbath, the second commandment, except
you wiK also exclude the third comniand-
inent against the taking of the name of GOD
in vain. The prescript of the day, as of the
manner of rest, and other rites in observing
thereof, was a ceremonial, as circumcision,
blood, strangled, and the sacrifices instituted
from the beginning of the world, and there-
i'ore abrogated together, with the ceremonies
first instituted in Mount Sinai. Wherefore
this abrogation of the Jewish Sabbath and in-
stitution of the Lord's day, doth not prove
any power in the church, to abrogate any
liiing prescribed by GOD in the scriptures, or
to institute any thing of like nature, and ne-
cessity of observing, beside the scriptures.
For although the church in days or times,
v.'hicii are indilferent, may take order for
some other d.iys or times, to be solemnized
for the exercises of religion; or that the re-
n>embrancc of Christ's nativity, resurrection,
ascension, or the coming of the Holy Ghost,
may be celebrated eiiher on the Lord's day,
or any other time : yet there is great differ-
ence between the authority of the church in
this case, and the prescription of th^ Lord's
day by the apostles. For the special memo-
ries of those things are indifferent of their
nature, either to be kept on certain days, or
left to discretion to be celebrated as any
other occasion shall be offered. Neither if
they be assigned to certain days in the year,
IS it necessary they should be kept on those
days which they are now used, rather than
on other days, in which they have of old been
used. The pope hath taken upon him of late,
to alter all those festival days, that for many
hundred years have been observed otherwise.
But to change the Lord's day, and to keep it
on Monday, Tuesday, or anv other day, the
church hath no authority. For it is not a
matter of indifference, but a necessary pre-
scription of Christ himself, delivered to us by
his apostles. The church therefore hath pro-
mised to be led into all truth, so she follow the
rule of truth, which is the word of God, ex-
pressed in the holy scriptures. Not thnl she
hath the same assurance of God's Spirit, which
the apostles had, who were so directed there-
by, that although they were frail men, by nature
siibjcct to error, yet they could not decline in
their writings and ordinances for the church
from the truth or the holy scriptures. Where
fore the church hath not now the same war
rant of the Spirit which the apostles had, nei

ther may she alter any thing that they, as the
ambassadors of Christ, have prescribed to be
perpetual, nor make any thing necessary by
nature, which they have left indifferent.

The cause of tins change, was not our esti-
mation that either we liave, or ought to have
of our redemption al)ove our creation, but the
ordinance of God, who as first he sanctified
the rest from creation, for the glory of (hat
work : so now also he sanctifietn the day of
the restitution of the world, tor hie glory of
the accomplishment of our redeinniion. More-
over, as the name of Sunday and the rest is
of fieathenish beginning, and theicfore were
better to be otherwise termed, as the first, tiie
second, the third from the Lord's day, as the
Jews called tlieir days from the Sabbath : so
your term oi' feriis, is no less Heathenish than
the conmion English nailers, being taken not
out of the scriptures, but from the Heathenish
term of Feria, and FericB, as wiinesseth Isido-
rus, Ori0. lib. 6. Sextus Pompeius de verhisvi/e-
W6u.'!, saith : "that Feria was called aferimdis
victimis, of striking the Heathenish sacrifices.

Your last obsen'ation, that God revealeth
such great things, rather upon holydays, or
giveth grace at holy times, is frivolous; for
not in respect of the holiness of the day or
time, he giveth revelations, or his graces, but
according to his pleasure. Times of prayer,
contemplation, and other godly exercises, he
chooseth often, not for the worthiness of the
times, but for the better disposition of his ser-
vants in such exercises, to receive them.
Yet there is nothing perpetually observed in
this matter. God appeared to Moses, keep-
ing of sheep. Exod. 3. To Amos following
his herd. Amos 7. To the prophets commonly
in their sleep.

13. John was an elder of the church, as he
calleth himself Epist. 2, 3. But he was no
sacrifices or sacrificing priest. Neither is
he noted for his priestly garment : for Petalon
signifieth a plate, or brooch, and not a gar-
ment, except you will say a brooch is a gar-
ment. Now Petalon which Polycrates, as Eu-
scbius reporteth, saith, that John did wear, is
not to be understood grammatically, as though
John did wear such a plate in his cap or hat,
but it is a figurative allusion unto that plate
of gold, wliicli the high priest of the law did
wear upon the ornament of his head, in which
was graven these words, " The Holiness of
the Lord."

Eucherius, innlruct. ad Salon, c. de vestibug.
Therefore he saith, in respect of the divine
knowledge and holiness that was in this apos-
tle John, that he leaned upon the Lord's
breast, and was made the priest that bare the
Petalon or plate. Which if the Papists will
have to be literally and absolutely understood,
that John was a priest, and wore the priestly
garment, they must acknowledge that he was
the high priest. For this Petalon or plate,
was for none other to wear, but only for the
hitrh priest, as it is manifest by Exod. 28. 3.
and rap. 39. 30. Then if John were ihc high
priest of the Christian religion, as Aaron and
1 his successors were of the Jewish people, it

390

APOCALYPSE.

followeth that John was above Peter, and all
the apostles in this di^iiiiy of the high priest's
office. Which ihinsj rather than the Papists
will grant, they will aoknowledge, that John
was not a sacrificing priest, nor did wear that

Eriestly ornament, which was proper to the
i"h priest only.

20. Tile ordinary means of continuance of
the truth, though not the only means, is by the
teaching of the elders of the church. There-
fore when the bishops and priests of the Po-
pish church, were tor the most part dumb
doers, and ignorant asses, that had no'know-
leoge to teach, or else were teachers of er-
ror and darkness, rather than of truth and
light) no marvel though the golden candle-
sticks were removed from Rome, and other
places, where in ancient time they were set;
80 that ignorance and heresy so mightily pre-
vailed, as in the kingdom of Antichrist. John
by the angels of the churches, meaneth not all
that should wear on their heads, mitres, and
hold crosier staves in their hands like dead
idols ; but ihem that are faithful messengers
of the Lord's word, and utter and declare the
same. Not the angels of Satan, though they
be transfigured into the angel of light; but
the angels of God and Christ. The Popish
church therefore- hath neither stars nor can-
dlesticks in which true religion should shine,
but either idols of bishops, or wolves instead
of shepherds.

20. The whole church hath Christ himself,
which is the true Michael, to be her protector,
and not one but many holy amiels to defend
her under him. That earthly kingdoms have
their special angel protectors, is "not proved
out of Daniel. For the princes of the Persians
and Grecians, spoken of cap. 10, were no
angels,^ btit earthly princes. Angels do not
resist Christ and his angels, the defenders of
the church, as the prince of Persia did, ver.
13. Hierom, upon that place of Daniel, doth
affirm that he was an angel, and upon Ezek.
34, "that the shepherds of Israel, according
to mystical understanding, were the angels
of every church, to whom John doth writ'e in
the Apocalypse, and whose angels daily see
the face of God." But the te.xt is so plain
against the shepherds of Israel, that a man
might marvel what Hierom meant to draw it
to the angelic spirits, against whom the Holy
Ghost setteth forth no prophecies, neither do
they neglect any charge that is committed to
them.

Wherefore among many other reasons this
is one invincible, to prove that thev are not
heavenly spirits, to whom John vvriteth, but
ministers of the church, that some of the
angels are reprehended for their offences and
exhorted to repent and amend, which per-
tainethnot to the heavenly spirits. But where-
as you make the bisl'.ops anrl priests our in-
tercessors, the carriers and offerers of our
prayers, and mediators unto God under Christ,
you "at hfr more thin the iilacc will afford.
For they nre culled the angels of the churches,
because they be God's messengers unto the
churches, not bterces.sors, carriers, or me-

diators under Christ. For that was Parme-
nian's error, who placed the bishop mediator
of intercession between the people and God,
condemned by Augustm, who would not al-
low John himself to be mediator between
God and u.s. Cont. ep. Farm. lib. 2. cap. 8.

The ministers of the church therefore do
pray for the people, either of common charity,
as the people pray for them, or else as the
mouth of the people to conceive or utter the
public prayers in the name of the people for
order and comeliness to be observed in the
church. But any office of mediation, advoca-
tion, or intercession, to present the prayers of
the people unto God under Christ, that they
may be acceptable, they have not by the holy
scriptures, which teach, that all our prayers
are accepted by the only mediation and advo-
cation of Christ, John 2.

Chapter. 2.

1. The whole prophecy was commanded to
be sent to the churches, certain special admo-
nitions and instructions to the angels ot the
church, yet pertaining to the whole church:
but hereof it followeth not that evory church,
and the head and governor thereof is all
one.

1. Christ preserveth and guideth the church
and all the true shepherds thereof in all truth,
so long as they will humbly obey his voice,
and be ruled by his word, which is the truth :
from which, if they will negligently or wilful-
ly decline, they cannot look that Christ shall
preserve them in truth.

4. Although the elect can never finally fall
out of the grace and favour ol God, whereby
he loved them in Christ, before the world was
made : yet they may decay in particular
graces, as in zeal of faith and fervency of love
tor a season, and be renewed again by repent-
ance.

5. If burning charity, and zeal of popery,
could have kept your popish prelates in their
seats of tyranny, they were not behind in the
time of your last possession o( them. But God
be' praised that hath removed those cruel
wolves, the wasters of his flock, and hath set
up again the golden candlestick of his church.

6. The names of Lutherans and Zuinglians
are but malicious slanders, as of old time,
Ale.xandrians, Athanasians, Joannites, &,c.
which were true catlnjlicsso nicknamed by
heretics. The bread and wine which we
bless, according to the institution of Christ, in
the celebration of the Lord's Supper, and the
communion of the body and blood of Christ:
therefore he that callcth them idolatrous
meats, e.xcept he repent in time, shall one day
find the reward of this blasphemy Hierom
against the Luciferiansspeaketh against them
that were jtistly called after any other name
than of Christ, because their doctrine was of
latter invention than the doctrine of Christ : as
the Marcionites, Valputinians, Montanists, and
Papists, and siioli like. Our religion hath
not Luther or Zuinglius for the authors, but
Christ, as we are able to prove by the holy
scriptures : so are not the papisiLS able to

APOCALVPriG.

li'A

prove their doctrine, tlierefore they deny the
sufficiency of holy scriptures.

•J. The true cathoHc church when it is per-
secuted, is often in tribulation and poveriy.
But the papists which arc punished lor their
obstinacy and coiuempt uf tjodly laws are no
more like the church here punished, than the
Donatists, that for their like obstinacy, were
punished by pecuniary mulcts in Augustin's
time. The English papisis are for the most
part the richest and wealthiest persons in the
counties where they dwell : therelore no-
thing resembling the angel of the church of i
Smyrna, whciher it were Polycarp or who-
soever he were.

11. Not only martyrs, but all other true |
Christians, that by laith overcome the world,
are sure to escape the second death which is
damnation : for there is no damnation to them
that are in Christ Jesus, Rom. 8, 1.

14. We oti'er no liberty of meats, other than
the scripture otfereth, which condemneth the
prohibition of meats, to be the doctrine of
devils : we allow no liberty of women, but in
holy and lawful matrimony: the forbidding
whereof the scripture maketh to be a note of
the devil's apostacy. As for the liberty of
church goods, we offer not to any man, but i(
you mean the converting of lands atid goods
abused to maintain popish idolatry, to the
maintenance of the crown and the realm, you
may well remember tliey were your own pre-
lates that cominiti-ed Abbey lands in king
Henry's days, unto the prince's disposition. If
you think it carnal liberty to possess any such
church goods, you may do well to persuade a
number of your favourites to renounce the
possession of their Abbey lands, and other
riches of the Babylonical church, and to re-
store them into the prince's hands. If you
refuse so to do, it is you that grant liberty of
church goods more than we. For we do
not account the goods and lands of idolaters
abused to the maintenance of idolatry, to be
the goods consecrated to the necessary and
lawiul uses of the church. -As for breach ot
vows, we offer no liberty, but as the ancient
fathers, Cyprian, Epiphanius, Hierom, and
Augustin taught according to the scriptures ;
we affirm the marriage even of them that have
rashly made a vow of contincncy, which they
are not able to keep, to be lawful marriage,
and to be better than the burning celibate
and abominable life of the popish clergy.
Epjpk. Hcer. 6].a(Z Dt-incl. August, de bono vi-
duii. cap. 10. Cyprian ip. 62.

20. Bede maketh no question, but that there
was a woman which contrary to ecclesiasti-
cal order, was permitted, not only to teach, but
to teach false doctrine. So the te.xt is plain,
not only that she usurped the name of a pro-
phetess, but.also that she had time of repent-
ance granted unto her. Which cannot be
applied to Ahab's wife, who took not upon her
to be a prophetess, neither had time of re-
pentance granted to her, so many hundred
years after her death. Ambrosius Ansbert
saith, that according to some translation, she
was the bishop of Tbyatira's own wife whom

he so tolerated. Neither is the angel of Thya-
lira commanded to kill her, as Elias by God's
special and extraordinary coniiiiandiutiit blew
the false prophets. But your late iiraclices
do interpret what you would insinuate, it you
thought it convenient to utter it in plain Lng-
lish.

21. It is no freedom but miserable captivi-
ty, to be obdurated in sin and wickedness.
Notwithstanding, whomsoever God hurden-
eth, he enforceih not their will, but yet as a
just judge, not as an evil author, he doth pro-
perly harden them, which willully and obsti-
nately harden thenibcives. Thai God givelh
lime of repentance, maketh sinners more
inexcusable, but it proveth not that they liave
power to repent of their free will, without
the grace of God.

22. They that receive the holy communion
as hypocrites are guilty of the body antl
blood of our Lord, and shall not escape ven-
geance unless they repent; although in out-
ward show they seem to conuiiunicate, not
with heretics but with the church ol Christ.

23. Neither do you see here, that good
works deserve salvation, neither can you by
any good and lawful arjjurnent make any other
men to see it. That it is none other faiih
that God rewardeth, but that faith which
worketli by charity, we agree with you ; and
by that faith we are justihed before God with-
out works, Rvm. 3.

26. It cannot be proved that angels have
power and regimen over several coimtries
under God, but as ihcy are appointed to serve
God according to his pleasure, without any
such certain limitation of places or countries.
But much less it can be proved out of the
scriptures, that the Saints departed have go-
vernment over men or provinces, or an;^ thing
to do with our affairs in this world. For the
power that our Saviour Christ promiseth to
give to every Christian that overcometh, is the
participation of his kingdom and heavenly in-
heritance over all the world which Godgiveth
him, as it is in the second Psalm : and not a
special commission to one saint over one coun-
try, and to another over another country ; as
George for England, Denis for France, &.C.,
but participation of his general inheritance to
everyone ofhis saints. That is, spiritually to
overcome the world by faith in this life, and
after this life when they are j-ier(ecily united to
him at the time of the universal judgment,
he will actually put them in full possessinnof
his royal inheritance. The fuiihor of the
commentaries that go under ihe name of Au-
gustin doth thus expound this text, Horn. 2,
"T'he church in Christ hath this power, see-
ing with him God hath given us all tliincs, as
the apostle saith. He culleth the rod of iron
(or the rigour of justice, and bv ihc sniiie rod
the good are corrected, and the wicked bro-
ken in pieces." Saiih Bede upon this text.
" The church hath this power in Christ as the
body in the head. In whom according to the
apo.stle, God halh given us nil things." Arc-
thas understandeth it partly of the govern-
ment of the church in this life, partly of tho

3W

APOCALYPSE

reward in the day of judgment. " To him
which shall get a price by hghtmg and wres-
tlmg, 1 will lor a triumph of victory give
power over the nations, as our Lord saiih in
the trospels, to him which had rightly dispen-
sed his pounds and talents, be thou ruler over
ten cities, and to another over five cities : for
these things signify a certain government and
power given to the saints over them that are
weaker, and them that have need to be di-
rected : therefore it is written, The rod -of
thy kingdom is a rod of direction, for that
which is said is wont to be signified by the
rod ot direction, meaning, that it bringeth not
such correction as punisheth, but such as re-
iormeth. But the iron rod no man saith to be
given to any other end, but to break in pieces
by the punishment of those which are clothed
with disobedience, and are like to earthen
pots. As also the rod of power was not sent
out of Sion for any other end, but to rule.
And because an iron rod is promised to every
one that overcometh, and they were those
which by ready obedience were purchased to
God, they also shall be judges of the unbe-
lievers, because the I^ord saith : that even the
Ninevites shall raise up unto judgmeiit or
condemnation of the froward generation."
Victorius saith, " It is much to say, as he
shall make him a judge among the rest of the
saints." Arnbrosius Ansbert who wrote about
700 years ago, intcrpreteth this reward to be
promised to all the elect: "That power
which the only begotten Son of God, being
made man in time, received of his Father, he
promiseth to give to his elect, but in himself,
by whom the whole body is ruled, and unto
whom the whole body of the church i - united.
For he, as the apostle saith, is ihe head of all
the elect. If any member therefore shall be
worthy to continue with the head, he is truly
said to have that which the head himself is
proved to possess by right of inheritance."
More especially he applieth it to the preachers
that govern the nations, whom by preaching
they convert with the wowl and discipline in
this life, whom after the end of their labours,
they shall not govern, but rest with them for
ever. "It is certain that whosoever shall
come to the end of his labour, shall now no
more govern the people, but with them whom
he hath studied to govern, shall rest with
them." Rupert understandeth it only of tlie
doctrine and discipline of the church. Rich-
ard, de sancto Viclore, not only of the doctrine
nnd discipline of the church in this life, but
also of the judgment and condemnation of the
wicked, with Christ in the end of the world.
Haymo expoundeth it, of the reward that all
the elect do possess by inheritance, as the
members of Christ, to whom it belongcth
principally, and of the doctrine and discipline
of the church. So that this is a new and en-
forced interpretation never heard of before in
the church, that the saints deceased should
have government over men and provinces,
and to do in the aHairs of this world, &c.
Which was never heard of, neither in the an-
cient church or of the elder sort of writers in

the Romish church, neither can it be proved
out of the text. Therefore your prayers to
saints, or other sovereign dignities ascribed
to them by the papists, have no ground in the
scriptures, either upon this text, or upon any
other

Chapter 3
4. There is ho rnan which liveth after bap-
tism, but he commitleth sin worthy of death
every day : yet they are said not to defile
their garments which do not yield unto grie-
vous sins, and continue in them. Arethas
e.xpoundeth it of them which have not defiled
this garment of the flesh with filthy actions.
Rupert likewise which have kept their bodies
uncorrupted. Richard de Victore, of them
that have' not committed heinous offences, ov
else have washed their garments clean by
daily repentance. So doth Arnbrosius Ans-
bert understand it.

4. They are worthy by the worthiness pf
Christ, and not by the merit of their own ,
works. Richard de Victore saith, in the per-
son of Christ : " I take them that are worthy
to be my companions, the unworthy I leave.
But they that are worthy, should by no nrean.s
be worthy, except they received their worthi-
ness from me." Ambrosius Ansbert 'saith
likewise in the person of Christ, of them that
have not sinned grievously after baptism -.
" Either because they are clean, or because
they are worthy by my acceptation.

4. A false slander: Calvin would have men
to be encourjged to do good i i hope of the
reward, but not only nor chiefly in respect of
reward, but rather for the glory of God, and
of love and duty towards God.
' 9. The word which the apostle useth, sig-
nifieth to do reverence by bowing the body.
And this may be done to creatures, when
civil reverence is only intended : as to princes,
magistrates, and other men in any dignity.
And so have angels, appearing in the shape
of men, been reverenced without oti'ence by
holy persons, as three angels by Abraham,
before he knew they vfere angels, or that one
of them was Christ, or represented the per-
son of God. But religious reverence is due
only to God, and not to be given either to holy
men or angels. Therefore Peter forbidueili
Cornelius to worship him, who did not v.-or-
sliip him as God, but as a divine man with
religious worship,^c?s 10. And the angel
forbiddeth John to worship him, Apoc. 19,
who knew that the angel was not God, and
purposed not to worship him as God, but yet
to give him religious worship, which is due
only to God. Therefore if the adoration be
meant here of the bishop of Philadelphia, as
it is not unlike, it signifieth such reverence
as is due to a godly bishop, and as the Shu-
namiie and the sons of tlio prophets did to
Elizou.s. not any relicious worship which is
wholly due to God. Vet Arethas seemeth to
take it oihrrwise : "He saith they shall run
to the church not after a common sort, but
with great fervour and contrition, for that
he meaneth by adoring, and shall choose to

ArOCALVl'.SE.

393

be placed among iliein that ure lowest or
least ill llie church. But though he meant
they shall acknowledi'c him lo be the true
pastor, and yield unto him that honour which
IS due to iliem that govern well, yet this place
proveth not that any relig ous worship is to
be given to any creature. Anibrosius Ans-
bert understandeth this adoration lo pertain
to the whole church, and slToweth wherein
it consistelh : " What is it lor the Jews to
adore before ihe Ceet of the church, but by
imitatinif to worship, and by worshipping to
imitate the example of her action."

II. E.'chortations to perseverance, do not
take away the certainty of God's election,
who hath chosen those that continue to the
end. The heavenly crown due to the well
using ol' the apostolic function, is due by the
promise of God, not of the merit of man's
work of labour. Judas persevered not to the
end, because he was trom tiie beginning a
reprobate, and tlie child ot perdition," John 17.

20. There is nothing in this chapter to
prove that man hath such freedom of will, that
he can give any consent to God's calling, but
as of unwilling, he is framed and turned by
God's grace to be willing.

20. It lieih not in the freedom of man's
will, to give consent to God's calling, before
his captive will be enlarged by the grace of
God. The grace of God therefore doth not
only help, but wholly convert man a cording
to tfie scripture ; "Convert us, OLord, and we
shall be converted." Fs. 80. vt 85. Jer. 31.
18, 19.

Chapter 4.

6. Ezekiel himself, cap. 10. 19, saith ex-
pressly, they were cherubim. They signify
not only the glory that is given to God by all
true preachers, but more generally by all
creatures of the world. So doth Arethas take
it also, and Hierom, Ezek. 1, doth not mis-
like that understanding.

8. The popish church applying this hea-
venly celebration of God's holiness to their
idol of the mass, do commit horrible sacrilege
and blasphemy. Chrysostom affirmeth, that
the Angels are present at the celebration of
the holy mysteries, and always yield due ho-
nour to God and Christ. But of popish con-
secration or adoration ot the sacrament, he
speaketh not, although he amplify llie dig-
nity of the mysteries, by the excellency of
him that is represented by them, and is spirit-
ually received of the faithful, in which re-
spect he saith, in the former place by you
quoted, and the common Lord of all, is
" touched or handled continually. That the
Angels are present with the priest, and the
whole order of heavenly powers crieth out,
and the place round about the altar, is filled
for the honour of him that lieth thereon."
Asainst them that came irreverently to the
Lord's table, he saith in the other place,
" Dost thou not consider that the Ansrels are
present at this wonderfil table, and do com-
pass it about with reverence ?" This proveth
not that Christ is present, after any corporal
50

manner o( presence, but spiritually lo the faith
ol the wonhy receivers, tor otlierwi.se ho
IS no more touched than he is seen, and i.s
neither lying nor standing, nor after any bo-
dily gesture upon the table, but present by his
grace and spirit, to assure the faithful ol their
spiritual incoriiorution with him, and nourish-
ing by him.

CnAl'TKR 5.

1. He speaketh generally of all creatures,
either in the word, or without, i; orctore you
have corruptly translated it, ' no man,"
whereby it might be thought, that some Angels
could read it, thoufrh no man could. Neither
can you proyr ,. ur limbo or purgatory out of
this place, : .iier than the Gentiles their ely-
sian fields. You say there could be no ques-
tion of the damned in hell : and what (jues-
tion is there made of them, that are under
the earth ? You might as well say, seeing
none in heaven was able, it was but (ollv to
add, or in earth, seeing there could be no
question that any in earth were able to do
that which none in her.ven could perform.
By your own doctrine, Abraham before this
time was removed out of hell into heaven,
with all the faithtul that were in his bosom :
iheretore they were not at the time of this
vision under the earth, unless perhaps in re-
spect of their bodies. Therefore when neither
the Angels, nor the souls of the faithful in
heaven could read the book, what question
could there be of the souls in purgatory ? -All
men therefore see, upon how vain a surmise
you would gather purgatory or limbus out of
this text.

8. This place proveth not that the saints in
Heaven do offer up the prayers of the saints
in earth. For the four and'twenty elders, do
represent the church militant here on earth,
whose conversation is in heaven, as it is
plain by the tenth verse following. And so
do all the interpreters old and newconmionly
expound it. "Therefore you come too late
with your gloss, to prove that saints in heaven
ofier up the prayers of the faithful on earth.
For the text is, that all the faithful do offer
up their prayers and thanksgiving for their
redemption. Bede upon the tenth verse saith,
" Here it is more plainly declared, that the
beasts and the elders are the church, which
is redeemed by the blood of Christ, and ga-
thered by the'naiions. Also he showeth in
what heaven they are, saying, they shall
reign upon the earth." Haymo saith, " All
the elect are kings, because they suffer not
the tyr\nny of vices to rise up in themselves,
&c., while they do this, they are kings upon
the earth, because they bent down carnal
and earthly desires, and by the law of virtue,
reiLm as it were over the earth, thai is sub-
dued to them."

9. This proveth not, that Christ did merit
his giorv which is dne to him in respect of
ins divinity, but that by the glorious work of
redemption, he hath declared himself to be a
person worthy of all honour and glory.

10. The speech is true, though it be of a

391

AP(JCALYPSE.

spiritual kingdom and sacrificing priesthood ;
not ot" an earthly kingdom, nor of a carnal
priesthood, such as was the priesthood of
Aaron, which figured the eternal sacrificing
priesthood of Christ, which he accomplished
in one sacrifice of eternal virtue.

13. All creatures are bound to give honour
to Christ, God, and Man, for the inseparable
union o( the two natures in one person. This
note savoureth somewhat ol Ntstorianism, be-
like as though the meaning were, that if ho-
nour be not due only to God, but to Christ as
man, it is due also to other men. As Allen
defendelh Christ to forgive sins, not only
as God, but as man also, that he might prove
that the priests forgive sins as properly as
Christ.

13. That which the apostle saith of every
creature you do violently restrain to angels
and saints, of whom he spake before. The
four and twenty elders, and the infinite thou-
sands of angels. And now foUovveth the
glory of God and Christ, acknowledeed ge-
nerally by all creatures of the world. "There-
fore here is no place for limbo or purgatory.
' Of all creatures," saith Arethns, "as well
intellectual as sensible, as well living, as
having only their being by natural means,
God IS glorified as the beginning and au-
thor of all things, and his only begotten
Son of the same substance, and his most
holy and quickening Spirit." Rupert also,
after he had showed that all creatures in ge-
neral, and not angels and saints only praise
God, because you say the damned in hell can-
not speak in this case, saith thus of them,
" the power, even the creature that is under
the earth, namely, that which is inclosed in
the prison of hell, doth ascribe unto him, yet
not with voluntary confession, but by con-
strained concession of obedience. For even
the malignant spirits, whether they will or no,
shall acknowledge the power of him that sil-
teth on the throne, and of the Lamb." Ain-
brosius Ansbert al.so understandeth it of the
bowing of all knees, even in them that are ;;:
hell, according to the apostle, FhiUp 2. Iluymo
likewise understandeth it of all creatures ge-
nerally, even of the d' vils in hell, which arc
subject to the power oi' Christ, and must ac-
knowledge his glory. Neither is there any
ancienfinterpreter that restraineth this crea-
ture to reasonable and holy creatures only.
The text is manifest of all creatures in all
parts of the world, and not of angels or men
only- Therefore limbo and purgatory cannot
be foisted into this text.

Chapter 6.
9. Your Popish laying of the martyr's
bones, if they were martyr's bone.s hath
no correspondence with the layin<r of their
Bouls under Christ, the heavenly altar. For
your laying of their bones, is to have them in
a rcadimss, for them that will commit idola-
try unio them, and offer a reward unto you.
Your altars, on which you offer the .sacri-
fice ot the mass, arc ao many blasphemies
againflt the only spiritual nltar Christ. Where

you say, that "your church hath a special
proviso, that no altar be erected or conse-
crated without some part of saints' bodies or
relics," and allege for it the decree of the 2d
Council of Africa, cap.50,a7id 5 Carth. cap, 14,
you abuse the reader, for there is no such
proviso in that decree. But that such super-
stitious altars as were set up in every corner
of the country, %y dreams or like superstitious
conceits, for memories of martyrs, should bo
removed. And that no altar should be erect-
ed as the memory of a martyr, exceptthere
were some certain tokens of such memory, as
their bodies, or the place, of their dwelling,
&c. I will set down the decree, that the
reader may see how strong superstition was
at that time, toward the revelation of Anti-
christ, that the fathers of the church could not
quietly repress it:

"It is decreed, that the altars which are set
lip every where in the fields, or in the ways,
as memorials of martyrs, in which no bodies
or relics of martyrs are proved to be buried be
overthrown by the bishops of those places.
But if by means of tumult of the people, that
cannot be suffered to be done, yet let the peo-
ple be admonished, that they frequent not
those places, that they which be well advised,
be not there holden and bound with any su-
perstition. Let no memory of martyrs be al-
lowed and accepted, except the body or some
undoubted relics be there, or that some ori-
ginal of their habitation, possession, or suffer-,
ing be there, delivered from a most faithful
beginning. As for those altars that are set
up in every place by dreams and vain revela-
tions of any men, let them be by all means dis-
allowed." You see of what altars the de-
cree speaketh, namely, such as were vaunted
to be the memorials of martyrs, where either
was none, or but counterfeit momuments of
the martyrs, such as be most common in Po-
pery. Hierom against Vigilantius defendeth
the immoderate estimation of relics, yet
he utterly denieth adoration of them, or of
the martyrs themselves, which you defend.
Au^ustin also denieth that the priest standing
at the altar, over the body of any martyr, doth
ofTer sacrifice to the martyr, butto God only,
and, saith, " that all religious services used in
the place of the martyrs, are to the ornaments
of their memories, not things consecrated, or
sacrifice of the dead men, as of Gods." Gre-
gory living so near the revelation of Antichrist,
it is no marvel, though he be more supersti-
tious in relics, yet he alloweth no such wor-
ship of them, as is in Popery, but laying of
them up about the altars. That the prophet
alludcth to such custom of burial of the mar-
tyrs under the altar, is a fond imagination
when there were neither such churches, nor
alttirs in his time.

, That which you cite out of the author of the
serm. de Sanctis, is of their souls in heaven ; and
concerning the burial of their bodies, he saith
afterward ; " Therefore conveniently, and as it
were for a certain coinpany or fellowship, the
burial of the martyrs is decreed to be there,
where the Lord's death is daily celebrated, as

APOCALYPSE

a'J5

he himself saith: As often as you shall do i where with Christ that it niighi bethought,
these things, you shall show my death until I they were not included in any place. But let
come, namely, that they which died for his us see what a good patron llierom hath ol the
death, might rest under the mystery of his sa-^ Rhemish. You say they be unlearned that
crament." But concerning the burial of the accuse Hierom of this error. But many in
martyrs' bodies, it is certam that the apostle I this time, and some of tiiose that charge him
speaketh not, but of the blessed rest ot their , with this error, were as well learned as Hie-
souls. But t|ijs place, you say, Vigdantius [ rom himself, at least not interior in learning
abusedtoprove, that they could not be present j to any English Papist in Riicims. "But if
at their bodies ami monuments, as llierom | they had any jud>:ment," .say you, "they mishl
\yitnesseth. But llierom in this case is a par- 1 perceive, that he'meaneth not, that Christ and
tial witness, inveighing against Vigilantius, j his saints are personally present at once in
which was as good a Catholic as he, and al- , every place, but tliat their motion and agility
lowed by godly bisliflps of his country ; al- 1 to be where they list, is incomparable, and
though Hierom strove against them, as he ! their power accordinc;ly." Wo may think in-
doth ugainst Vigilantius: who did justly mis- 1 deed that he h'.'ldetlfit not as a resolute de-
like the superstitious estimation of relics, and i termination, that Christ or his saints are every
did write a book against it, which Hierom where, but yet his sophistical argument ini-

doth not confute with arguments, so much,
with railing, as Erasmus confesseth. Vigi-
lantius said, as Hierom confesseth, " That the
souls of the apostles and martyrs were set-
tled either in Abraham's bosom, or in a place
of rest, or under the altar of God, and could
not be present out of their graves, and where
they list." Now let us see what Hierom doth
answer. " Wilt thou prescribe laws to God ?"
No verily, but God's Law preseribeth a place
of rest unto the souls of the departed, and not
I, might Vigilantius answer. . "Dost thou fet-
ter the apostles," &c. How unworthy is this
question of Hieroin's learning ? as though the
apostles were fettered, when tliey be limited by
God to a place of rest, or could be thought to
be kept in prison, when they are said to re-
main in heaven: That which is said of them
that follow the Lamb is not necessary to be un-
derstood of the souls in heaven, but of them
that imitate him on the- earth, al least it must
be understood of all the elect, whereof many
are in the church upon earth. Therefore it
is no good conclusion, that liie saints are every
where, because the Lamb vvlioni they follow
is every where. Beside this absurdity that
foUoweth of ii, that if the soul of the saints be
present at their sepu'chres, because they fol-
low the Lamb, the Lamb also, Christ in his
humanity is present at the sepulchres of the
martyrs.

The reason that is taken of the celerity or
agility of devils is insufficient to prove, that
the souls of the martyrs pass to and Iro in the
world, as the devils do. For the devils, not
only by property of their nature, but also by
God's sufferance, have such passage in the
world, but the saints, by God are assigned to
rest in their place of iieavenly.ioy,until the day
of judgment. Now whether Hicromdid hold

porteth no less. For that which lolloweth of
the celerity of the devils is another argument,
and not a declaration of his meaning in the
former. But even this shift of descant is in-
sufficient to excuse him of error. For that
you cannot otherwise justify his araument,
except you will acknowledge that Christ is
personally present in all those places, where-
soever the souls of the martyrs are supposed
to be present with their relics. Ana so he
must according to his humanity be personal-
ly present in his manhood, in places innume-
rable, not only in the sacrament, but also in
every place where the saints' relics are, which
I suppose your masters of Sorbonne will not
easily admit for a truth. Yea the souls them-
selves must often be in many places at one in-
stant, for their celerity and agilities will not
serve them to be at divers places at one in-
stant. V/here you say the clevil by exceed-
iu; .eierity, may be in divers places in a mo-
ment; if you mean by a moment, a very
short time, I acknowledge it, but in an instant
they cannot be in two places at once. Where
you would have our divines to determine,
"how long Satan was in his journey, when he
said, he had circuited the earth," Sic, I sup-
pose it is a harder question, than any of your
divines of Rheims can determine. Satan
needetli no long time for such a journey, but
in an instant he cannot go round about the
earth, we k,now- because he is a creature, and
it is proper to God to fill all places with his
presence, and to know all things at one instant,
whereas no creature can have either motion
in an instant, or understanding of many things
together in an instant, but of one thing after
another. Therefore, even the souls of the
saints, if by agility or celerity, they did pass
into many places, as you hold lliev do, and

the e ror of the ubiquity of Christ's humamtv, not rest in heaven, yet could they not under-
it is to be thought, that he did not, upon goo'd stand all the petitions that are made to them
advisement, though he thus reason against in so many places at one instant, neither can
Vigilantius. Yet the conclusion must be such, ' any creature so understand, but God only, the
or else the argument hath no show of reason. Creator of all things. Where you say, webe-
For except the souls of saints can be in many lieve nothing, but that we see with our cor-
places at one instant, how can they be present, ; poral eyes, it is utterly false, for we believe
at every place" where their relics are, which unto salvation, whatsoever the scriptures
in that time were dispersed into many places ? . teach, and otherwise wc acknowledge many
'I hereiore by the show of this argument, things to be true, which we know by reason,
J-iJcrsm would seem to make them everv and not by sense, as all reasonable men do.

APOCALYPSE.

10. Vigilaiuius perhaps maketh not this ar-
gument the only ground of his opinion, if his
book were extant, ihatlhe saints pray not for
us. But Hierom chooseth lor his advantage,
that wliich he saw was most easy to confute.
Neitlier doth Hierom prove by any testimony
of the sQripture, that the saints pray lor us.
Neither hath he any arguments more than one,
wliich hath no necessary conclusion : I'hat
the saints prayed for us while they lived, and
were to he careful for themselves, ergo, much
more, after their victory and reward in lieavcn.
This he amphfieth by ihe examples of Moses,
Stephen, and Paul, which prayed for men
while they lived, and were heard. But this
conclusion doth not follow. For while they
lived, they had commandment and promise
for mutual prayers. But we know none out
of the scripture, that the souls departed have
to pray for them that are living. And there-
fore we will not take ujjon us to determine,
what they do in that respect. But knowing
by the scriptures, Christ to be our Mediator
and Advocate with God the Father, before
whom we have commandment to come, and
to pray to him, and promise to be heard, we
satisfy ourselves, with that which God hath
revealed unto us, not doubting but it is suffi-
cient for us.

Chapter 7.

3. It is the sign proper to God's elect, there-
fore not the sign of the cross, which many re-
probates have received, nor any allusion to it,
seeing there can be no allusion of that which
is common to many hypocrites, unto that
whereby the true servants of God are dis-
cerned.

4. Though no man can number the elect of
the Gentiles, yet their number is as certain
as the number of the Jews and as undoubtedly
known to God.

Chapter 8.

3. He alludeth to the sacrificing priesthood
of the Old Testament, where incense was of-
fered at the altar, which now is the sweet
savour of the death of Christ, wherein the
prayers of the saints are acceptable. But if
the priest standing at the popi.sh .altar be a
figure of this vision, what was Christ sitting
at the table with his disciples when he insti-
tuted the holy mysteries? whereof the mass
is nothing but a profanation. Howbeit, this
heavenly altar is the altar of incense not of
slain sacrifices, therefore no resemblance of
the popish altar.

4. The commentary in Aiisusiiii saith, this
aneei is our Lord .lesus Christ iiimself So
doth Bede and Ambrosius Ansbert take it.
But if it signify the ministry of Angels, in
presenting prayers of the church, which are
acceptable to God by the abundance of the in-
cense or sweet savour of the merit of Christ's
death : it followeth not that the same office
is deputed to the souls of the faithlul, nor
that the angels or saints are to be prayed
unto. That of the twenty-four rM>rs, rftap.
5, we have there showed how it ia under-

stood of the church militant on earth. Where
you say it is not against the scripture, that
the interior saint or angel in Heaven should
offer their prayers to God by their superiors,
it is an idle lantasy : ior so we may imagine
infinite fables, and say they be not against
the scripture. But seeing the Virgin fliary,
by your doctrine, is lady of the angels, why
doth not she stand at the altar, and do
that which is here ascribed to the angel ?
Yea, if this angel offer the prayers of all
saints in heaven, he otl'ereih the Virgin Ma-
ry's prayers also, and so should be superior
to her. But howsoever that be, you say,
" You conclude against the Protestants ; that
it derogateth not from Christ, that angels or
saints ofier oar prayers." Indeed any mi-
nistry appointed by God to angels or men,
doth not derogate to Christ. But we read
no where in the scriptures, that the offering
of our prayers is committed to the souls of
them that are departed : it is not without con-
troversy, that the angels do offei- our prayers,
seeing you cannot affirm that this angel dolh
not represent Christ: if it be granted, that
this is the ministry of an angel and not the
mediation of Christ : yet it is manifest that
the angel in this ministry commendeth not the
prayers of all saints by his merit, or by the
dignity of his own person, but by the much
incense that was given unto him to add to the
prayers of saints, that they might be accept-
able, and so it maketh nothing for Popish in-
vocation of saints or angels. For the text is,
that " much incense was given to him, that
he might give or add to the prayers of all
saints ; for the word ^^oatvxats is the dative
case, without any preposition ; de is not in all
copies of your vulgar Latin translation. The
sum is, that in the midst of the hellish troubles
raised by Antichrist and his ministers, the
elect have their prayers heard for their preser-
vation by tiie merits of Christ, which is showed
by the vision of the angel : to whom much
sweet incense was given, that he might add
it to the prayers of the saints, the smoke
whereof ascending with the prayers of the
elect, causeth them to be heard and accepted
of God. Other curious speculations may
breed many more frivolous questions than the
text doth serve to assorl.

Chapter 9.
1. Bede, Arethas, and Ambrosius Ansbert
understand this star to be the devil. But if
it be an arch-heretic, it is the Pope, which
is Antichrist, aiid therefore a destroyer, as
Christ is a Saviour. Who hath the efficacy
of error given to seduce the reprobate ; who
is fallen from heavenly doctrine to earthly
traditions ; who hath this guard of locusts
and lions, with all subtlety and cruelty to
maintain his wickedness. To whom all thinsrs
in this prophecy aorree most aptly, wliirh by
no means can be drawn to Lmher and Cal-
vin, which brintr forth no old condemned he-
resies, but teach the truth against the here-
sies both old and lately invented by Anti-
christ. The loosing of the Angels that were

APOCAl.YPSt.

jj:

bound; at the groat rivor Euphrates, signifi-
eth whence the tyranny conieili, even whence
the false doctrine floweih, namely Iroin Ba-
bylon, which, by the consent ol all ancient
writers, in this prophecy signifieth the city
of Rome.

4. It the sign of the cross were God's mark
here spoken of, it could not be imprinted on
the foreheads of so many reprobates. There-
fore it is not tiiat sign, whereby the elect are
discerned from the reprobjite. But rather
contession of Christ, proceeding from a lively
faith, which is given accordiiii^ to God's elec-
tion. The seal whereof, as Paul saith, ;s
this. The Lord knoweth who be his, and let
every one that calleth upon the name of the
Lord Christ, depart from iniquity. 2 Tim. 2.
19. So doth Ambrosius Ansbert understand
it, saying, " They have not the sign of God
in iheinloreheads, which are not endued with
that faith which workeih by love.'-'

20. 'rhis phrase signifieth no popish penal
satisfaction, but true repentance with sorrow
for iheir sins past, which causeth men not
only to depart from them, but to amend their
lives.

20. The Greek word signifieth images, 1
JoAn5. 21; and what are these idols, but images
of gold, silver, brass, stone, and wood, which
the reprobate worship, and will not leave
vvorshipping ? But this text presseth the Pa-
pists sore, and dischargeth Luther and Cal-
vin tVom being the arch-heretic here de-
scribed, for they teach men to abhor all wor-
shipping of images or idols, made of any kind
of matter. But the Pope from the true wor-
ship of God hath brought his people, by false
doctrine and tyranny, to worship the work of
men's hands, which can neither see, hear,
nor walk: and consequently, to worship de-
vils, and not God. For though they pretend
to worship God and his saints, by such
images, as the heathen did to worship God
and his Angels, and not devils, yet the scrip-
ture saith, they did worship devils. Because
idolatry-is the service of the devil, and not
of GocI, though idolaters pretend and think
to worship God, and not the devil. Where
you say, '" The place is plain against the por-
traits of the heatjien gods:" you forget
that this is spoken of men, living after the
opening of the seventh seal, and under the
sound ofthe sixth Angel's trumpet. Now the
idols or portraits of the heathen gods are
abolishetl long ago. You are wont to hold,
that there are no idols of gold, silver, &,c.,
since the church hath been spread over all
nations. There is no known people in the
world, living in the time here specified,
that doth worship, or hath worshipped images
of gold, silver, brass, stone, and wood, but
Papists.

Cn.\PTKR 10.

4. The things whidi the seven thunders
spake, .lohn is commanded to seal up in .si-
lence, and not to uttei:. -Therefbre they were
not Popish mysteries, to be delivered by tra-
dition, but certain secret judgments of 'God, ,

which were revealed to John, lor his confir-
in:ition in the faith, but not to be ixiirrHM-d
lor the instruction of the church, " For that
it should not be profitable to make ihein
known," saith Arcthas, " before the last
times, seeing Daniel also was willed to seal
up such sayings." Therefore this place will
not serve to give credit to your unwritten ve^
rities.

9. The word of God is also sweet in prac-
tice, to them that are endued with the Spirit
of God, although mortification be most bitter
to the flesh, and outward man. But it is said
here to be bitter in the belly, because he
might not keep close the knowledge of those
things, that were to be revealed, but publish
it and preach it abroad, as Ezek. 3.

Chapter 11.

2. That is a short time in comparison of
the eternal reign of Christ. The -same sea-
son is called a time, and times, and h;:ll a
time, chanter 12. 14, and in this chapter 126U
days, and three years and a half. Therefore
cannot be meant of three common years and
a hall, more than of three usual days and a
half But it is numbered by the months and
days, for the comfort ofthe faithful, itiui they
may be assured it is limited by G'tl, and but
short in comparison of the everlasting king-
dom of Christ. Hentenius, a Papist, in hia
preface to his translation of Arethas, saith :
"It is not possible, that Antichrist in so short
a time of three common years and a half,
should obtain so many kingdoms and pro-
vinces." Yet our Rhemish Papists force not
of impossibilities, so they might have an ar-
gument to prove that the pope is not Anti-
christ.

3. Christ shall have his two witnesses al-
ways, even in the hottest persecution of An-
tichrist. Therefore there is no need of
Enoch and Elias, neither doth the text speak
of them. The coming of Elias was prophe-
sied by .Malachi before the coining of Christ,
and accomplished in John Baptist, as our Sa-
viour Christ testifieih. Matt. n. \2. Bedein
this place understandeth "the church, liaht-
encd with the doctrine of the New and Old
Testament." So doth the conmieniary that is
in Augustin's works- Ambrosius .\nsbert
saith, " In these two witnesses, we do so
take Enoch and Elias, the one before the
law, the other in the law, that in their spe-
cial persons we consider the whole general,
that is, the holy church in her preachers."
And concerning the common opinion of Enoch
and Elias, it hath no ground in the .scripture.
The prophecy of iMalachi was fullilled in
John the Baptist. Arethas conlesseih that
there is no testimony of Enoch in the scrip-
ture, but that he was translated, which proveth
not his cominc again. Where you say, chat
they live in Paradise, you shall hear what
Victorin, an old writer, saith upon this text.
" .Many think this is to be Elias, or Elisha,
i>r Sloses, but they are both dead; but the
death of Jeremy is not found. For ail our
ancestors have delivered by tradilicm. that

393

APOCALYPSE.

this is Jeremy." You see what credit is to
be given to ancient tradition, without the
scripture, and how certain it is that Enoch
and Elias shall come again. Augustin saith
not, " it is a most notorious known thing."
But that the Jews shall be converted to Christ,
before the day of judgment. " It is a niatter
very common in the speech and opinionof
the failhlul, or commonly said and thought
of the faithful." But that opinion true or
false pertaineth not to this text, where the
.fews are not converted ; but Antichrist con-
futed by the testimony of Christ's witnesses.
It is the same opinion of Elias, to come be-
fore the judgment. He saith, " I think that
Enoch and Elias remain in the body :" but
of their coining to preach against Antichrist,
he speaketh not. Ilierom also thinkeih they
are not dead : but of their coming to prophe-
sying, he saith nothing. EpinL Gl. But Fs.
20, he saith that the remnant of the Jews,
shall believe in the end by Enoch and Elias,
which toucheth nor our text in hand. Am-
orosius indeed understandeth these witnesses
to be Enoch and Elias. Ps. 45. But Hilary
contendeth that they must be " Moses and
Elias. And these two prophets," saith he,
" we understand to be they that shall pre-
vent his coming, w'hom the Apocalypse of
John saith, that they shall be slain by Anti-
christ, although there have been divers opi-
nions of many men, either of Enoch or of Je-
remy, because that one of them must die as
Elias. But we cannot corrupt, with the opi-
nion of our sense, the faith ol the truth which
our Lord hath revealed to the three fore-
named witnesses, neither think that any other
shall come, than iliey which were seen to
come tor the confirmation of faith." Yoii see
that certain iudgmeiit is to be taken of the
authority and[ opinions of the fathers, without
the scripture. On the other side. Prosper
maketh no Question, but they shall be Enoch
and Elias. Gregory, and Bede in Mark 9,
speaketh of the corning again of Elias, but
never a word of Enoch. Chrysostom also
thinketh, that Elias shall come again to con-
vert the Jews; but of Enoch he is so far
from affirming that he shall come, that he
condemneth it of curiosity to inquire what is
become of him, or to what end he was trans-
lated. Hebr. Horn. 22. Gen. Horn. 21. The
later writers, Oecumenius and Theophylact,
follow Chrysostom for Elias, but of Enoch
they say nothing ; Damascen will have them
both. Thus the matter is not so clear in
the opinion of antiquity, as the Papists would
have it seem by the multitude of their quota-
tions.

But you will prove " that they be alive in
Paradise." But what place is Paradise but
Heaven? as the apostle dcclareth, 2 Cor. 12.
2, and 4, for earthly Paradise, cither by the
flood, or before, was defaced. Now, what
doctrine is it to affirm, that men in mortal
bodies ascended into Heaven, before the as-
cen.sion of Christ, I leave it to jhe learned to
consider. Your proofs are like your doc-
i«ne ; *for Ecciesiusticus is no canonical scrip-

ture, neither if it were, is it truly translated
in your vulgar Latin text: for in the Greek
there is no mention of Paradise. It is evi-
dent indeed that Elias was taken up alive.
Yea because it was said expressly, that he
was taken up into Heaven, it is certain that
the body was not carried into Heaven : for
Christ was the first, that in his whole huma-
nity ascended into Heaven. That which
Ireneus saith cannot be true, because he saith
they were translat(!d into the earthly Paradise,
where Adanr was first placed, and that Paul
was rapt up into that Paradise, who saith ex-
pressly, that he was rapt into the third Hea-
ven, which is figuratively called Paradise,
because it is a place of felicity, as was that
earthly garden which God planted in Eden.
The testimony of the ancients, which he al-
legeth for a proof, is no better than the like
tradition of theirs, that our Saviour Christ
" was above fifty years of age." Lih. 2. cap.
39. Justin, or whosoever was the author of
those questions, thinketh not only Enoch and
Elias to be alive, but also all those whose
bodies arose at the resurrection of Christ, to
be changed together at his coming: by
which opinion he overthroweth your opinioii,
who hold that they shall be slain by Anti-
christ, The testimonies of scripture which
you allege are altogether against you. Ma-
lachi speaketh but of one coming of, Elias,
which the Angel, Luke 1. 17,and Christ him-
self, Matt. 11. 14, inid cap. 17. 12, interpret of
John Baptist. So doth Hierom upon Mala-
chi, ascribing the opinion of his coming in
the flesh to Jews and Jewish heretics.

That which deceived Chrysostom, and other
of the ancient fathers, to think that he should
come in person, w^as the corrupt translation
of the Septuagint, where instead of Elias
the propliet, as it is in the Hebrew, they did
read " Elias the Tishbite :" upon which ad-
dition, Chrysostom groundeth that opinion in
Matt. Horn. '5S. As though the prophet must
needs mean Elias in person, and not in spirit
and office only, because he nameth his coun-
try, whereas Malachi hath not that addition,
" the Tishbite :" neither in the Hebrew nor
in the vulgar Latin, nor in Hierom's transla-
tion. In the latter he must be understood
according to the prophe(!y of Malachi, ex-
pounded of John the Baptist, or else he hath no
ground of his saying. Hippolitus hath more
fables than that of Enoch and Elias, for he
hoideth that Antichrist shall be a devil in-
carnate, and that not only Enoch and Elias,
but "John the Divine," the writer of this
Apocalypse, shall also come with them be-
fore the second coming of Christ. Let the
reader therefore judge, whether we be con-
tentious and incredulous, because we yield
not to these various, inconstant, and fabulous
opinions of many of the ancient fathers; or
rather whether you would not make the
world secure of the second coming of Christ,
which confirm such fantasies, that it might be
thought Antichrist is.notyet come.

8. Jerusalem is not the city of Antichrist,
but Rome, by authority of which city, Christ

APOCALYPSE. 399

himself, as you confess, cap. 17, was put lo some worlds known neither to their friends
death, so also he is often crucified ni his nor foes ;" it is false, for the true membt- rs
members. Hierom, Ep. 17, contendeth, that of the church were known, thoufili nut al-
this place cannot be understood of .lerusaleni. ways to their enemies. For this Hight into
The comment in Augustin, interpretcih tiie the wilderness is granted to the church for
streets ot the preat city, the midst of the her persecution from the tyranny of Anti-
church. Bade, the city of the ungodly ; but ail christ, who would not cease to persecute her,
the ancient iiiterpretors agree, that the chief it she were within his reach and knowledge,
reign of Antichrist shall be at Rome. j But that tiiere were such com|)anic8, it is

18. God repayeththe reward which he pro- 1 manifest by this, that they iiave been openly
miseth of his mere mercy, not which men de- 1 known in these days to have had their con-
serve by the merit of their works. For all j tinuance in Moravia, Bohemia, Calabria, Pied-
his Saints are justified freely by his grace | mont, and other places. B' you follow other
through fiith, without respect of the merit of I allegorical senses, you must be enforced to
their works. Rorn. 3. 24. " There is no hire," j give over your fantasy of tliree vulgar years
saith Hdary, "of a gift, because it is due of i and a half, to be tlie time of Antichrist's reign,
the work, but God hath given a free reward ! which yet before you make to be so plain,
to all men, by justification of faith." In Mall, that you count us exceedingly blind with ma-

lice that will not see it.

7. Michael both here and Daniel 10, signi-
fieth Christ, which is Lord of the angels : for
the angels cannot be said to be any other Mi

cap. 20.

Chapter 12.
6. The author of the comment in Augustin
saith, that the time mentioned in tlie 14th | chael's angels, but only the angels of God
verse, signifieth a year and a hundred years,, and Christ. The author of the commentary
by whose account, the persecution of Anti- under Augusiin's name saith: "By Michael
christ should be three hundred and fifty years, understand thou Christ." But it is a weighty
And indeed from the time of the ciiasing note, "to mark the cause why Michael is
away of the ciiurch into desert fjlaces, when commonly painted fighting with a dragon."
the pope by cruel wars and tyranny banished But if it he of this vision, your painters "have

the faithful whom lie persecuted by the names
of Waldenses, Albigenses, Pauperesde Lug-
duno, Picardi, &c. unto the time that the gos-
pel be^an again to be openly professed by
WiclifT and others, it is about the time of
350 years : but thereof we may not rashly
judge. Bede saith : " By the number of these
days which maketh three years and- a half,
the Holy Ghost cornprehen'deth all the times
of Christianity, because Christ whose body
the church is, preached so long in the flesh."
14th verse, " He designeth the whole time of
the church comprehended before in the num-
ber of days." Ambrosius Ansbert saith :
"The number of 1260 days, in whicli the wo-
man tarrieth and is fed in the wilderness, dotii
so signify the course of preaching or end of
persecution, in which the old enemy is per-
mitted to rage against the holy church by that
damned man whom lie shall possess; that
nevertheless it comprehendeth the beginning
either of the preaching or of the persecution
in which Christ began to preach and sufier :
yea the whole time of this present life which
IS between the beginning and the end.' Ru-
pert expoundeth these days for so long time,
as the church being a stranger in the world,
suffereth persecution. Haymo saith, it may
be referred unto all the time from tlie ascen-
sion of Christ to the end of the world. But
in this desert you say, the true church "shall

not decay, (fee. in faith or degenerate and fol-

low Antichrist." No verily, the true church bylon, ^/)oc. 17, is the city of Rome, upholden
of God's elect, shall always continue constant by this beast, where the .seven heads be also
and sound in faith, in all articles necessary to expounded to be seven hills upon which the
salvation: neither do we ever sav otherwise, woman siiteth, which woman is there also
But the greatest part of the visible church, said to be tlic "great city, which hath domi-
shall be seduced bv Antichrist, as it is mani- nion over the kmss of the earth, which can
fast here, and 2 Thns. 2. Where you say, be none other but the city of Rome : tor
"the hid company that we speak of was for 1 Rome only had the kingdom at that time.

forgotten the dragon's seven heads with dia-
dems and ten horns : for they paint the dragon
with one head only. And they give Michael
a pair of scales or balances in his hand to
weigh souls in, which I marvel if you can de-
fend also by the scriptures.

14. You may as well say that Antichrist's
reign shall be but three days and a half But
the vision comprehending generally all the
persecution that Satan shall raise against the
church, from the ascension of Christ to the
end, doth manifestly confute that fantasy of
three common years and a haiti which the
Holy tihost mc'aneth of half a mystical or
proplietical week, the measure whereof is
known only to God. .\nd therefore it is some-
times numbered by 1260 days, sometimes by
42 months, sometimes by three days and a
half, and here indefinitely a time and times,
and half a time.

15. When the devil cannot prevail against
the whole church, to root her out of the earth,
he assaulteth the several members of her,
which are her seed in every age ; and sodoth
Bede expound it.

Ch.\pter 13.
1. This beast by consent of the most ancient
interpreters, and other lathers of the primi-
tive church, is the " Roman Empire," as it
is enemy to God and Christ : one of the heads
whereof is Antichrist. " The whor. ofBa-

100

APOCALYPSE.

These seven kings are the seven principal
heads ot eoverntiient of the Roman Empire,
whereol five were abolished before Christ,
one, which was of the heathen Emperors,
was present, and the seventh then to come is
the Pope which is Antichrist. They that
worship Antichrist, worship the devil, not in
their intent, for Antichrist boasteth himself to
be God, but because they worship him who
hath his power of the devil, and strveth tlie
devil in deceiving the world.

3. This is the universality that the Papists
bra^ of, when all the earth is in admiration
of the lying signs and false miracles of Anti-
christ: whereas the doctrine of the gospel,
being confirmed by the miracles of Christ and
his apostles, hath no need of any other mira-
cles.

6. The whole religion of popery, is nothing
but blasphemy against God and Christ, and
his church, and the blessed angels and saints,
that dwell in heaven: while they teach that
God only doth not properly remit sins, is not
only to be served, Christ is not our only High
Priest after the order of Melchisedec. The
Mass is a sacrifice propitiatory for the quick
and the dead, the angels and saints are medi-
ators and advocates', the Virgin Mary may
command her Son by her motherly authoriry.
The blood of Thomas is meritorious of the
kingdom of heaven for all men that will pray
to ascend thither by it ; with innumerable like
blasphemies. The true church of God that
ascribeth all honour and glory of our salva-
tion to God only and Christ our Saviour, the
Aniichristians blaspheme to be heretical, and
persecute with fire and sword.

11. You know that Calvin and the rest,
whom you call Arch-heretics, do work no
miracles, therefore they cannot be this false
prophet.

14. They that refuse to worship Christ's
image, because God hath forbidden to wor-
ship any images, Ex. 20, will never worsiiip
the image of Antichrist : no though it be not
a dead image, but have a spirit and do speak,
as the Pope's legates and deputies in every
city do, which be nothing else but the image
of Antichrist. But it is a very strange argu-
ment ihat you make in defence of the wor-
shipping of Christ's image : " As the making
and honouring of Antichrist's image, is not
against the honour of Antichrist, biit wholly
for it, and likewise of Nebuchadnezzar's
image: so is the honour of Christ's image,
the honour of Christ himself, and not against
him." A very good similitude, if Christ had
commanded, and not forbidden such honour
to be given unto him: "You shall not do so
to the Lord your God," T)eul. 4. 23, and cap.
12.4. Therefore you might better conclude.
Ah the worship of Antichrist's image, and of
Nebuchadnezzar's image is idolatry and false
worship, so the worshipping of the image of
Christ, or of any of his saints. It is therefore
o_ mad imacinalion of the Papists, lo think that
ChriHt will i)e worshipped with images,
which he hath expressly forbidden to be made j
in any use of religion: and if they were not I

made like to those things which they worship,
as the prophet denounceth to idolaters, that is
void of sense and understanding, as their
images be which they worsiiip, tiiey would
not lor shame defend such gross idolatry, to
be the true worship of God.

17. Antichrist by his triple crown, signi-
fieth the triple honour he usurpeth against the
honour of Christ. Thp triple honour of
Christ, is that he is our c. !y Sovereign King,
High Priesi, and Prophti in Religion. Ot all
which honour the Pope doth- so go about to
spoil him, while he challengeth that he him-
self is the supreme head of the universal
church, the highest priest in the same, and
the only prophet that cannot err. Instead of
which triple honour due to Christ only, he
assigneth to him a rood or crucifix, a supersti-
tious mark of his Cross, and the wearing of
the name of Jesus in men's caps, the pyvver
and virtue whereof he hath driven out of their
hearts. So usurping the true honour of Christ,
he scorneth him rather than honoureth him,
with dead images, vain signs, and supersti-
tious abusing of his Holy and Mighty name :
as the soldiers did when they crowned him
with thorns, clothed him in a robe of purple,
and gave hirh a reed in his hand instead of a
scepire. Yet the Pope alloweth ■ none of
these counterfeit honours to be proper to
Christ. For every saint hath his image, many
saints have their characters, especially Peter
his cross keys, and Mary hath her name com-
monly, where Jesus hath his. He brought
the world to that state, that no man might
have any worldly aflairs therein, e.xcept he
acknowledge the Pope's cross keys, that is his
authority or his sovereignty, or himself to be
a member of the Romish, Italian, or Latin
church. In which is contained the number
of his name. But the proiestantsin defacing
the idols, and abolishing the superstitious
abuse of the sign of the Cross and name of
Jesus, have taken away the derision and
mockery of Antichrist, which is contrary to
the word of God, that they might restore to
Christ his true honour that is due to him, as
King, Priest, and Prophet, according to the
holy scriptures.

18. As rashness is always condemned, so
arc we here e.\horted with wisdom and un-
derstanding to count the number of the beast,
which is not innumerable, but the number of
a man, such as by man's understanding may
be found out, especially when we see the
prophecy in all other notes of Antichrist, to
be fulfilled in the Pope.

It cannot be proved that Antichrist must be
one particular person, and not a number or
succession of men in one degree,- because his
name, and the particular number and the
characters thereof be insinuated. But con-
trawise, jt is manifest by this place, that An-
tichrist is not one particular person. The
benst by all reason and circumstances, by
the description in Daniel, and by the consent
ofthc best and most ancient Interpreters, is
the Roman Empire, the number of whose
name is here offered to be counted. But

APOCALYPSE.

401

taking the beast as you do, for the universal
company of the wicked, which hath seven
heads, whereof Antichrist is the last: seeing
you confess six of them to be no singular per-
sons, but whole Slates and successions of
men that have persecuted the church, and
the sixth to be the state of the Roman Empe-
rors ; how can the seventh be taken for a |
singular person, more than the other six ? i
Therefore there is no way lor you to avoid, |
but as the Heatlien Emperor of Rome was
the sixth, so the apostatical Pope of Rome is
the seventh.

That you say the Pope is Christ's Vicar,
and successor of the chief of the apostles, is
nothing but beggarly demanding of the whole
matter in controversy. Neither doth the de-
scription of Antichrist, 2 Thess. 2., prove that
he is one singular man. Neither can the
abolishing of idolatry and superstition, where-
by Christ's honour is defaced, make a way
for Antichrist, who hat!) invented such means
to dishonour Christ, and to advance himself.
" But il the Pope had been Antichrist," you
say, "and revealed so long ago, we should
have known the number of his name agreeing
unto him." So we do, as it was found out
soon after this prophecy was written, as it is
testified by Ireneus. That Anticlirist shall
set up his name in every place, as you set up
the name of Jesus, is a vain fantasy, and
hath no proof out of the scriptures. We have
found indeed the wliole order of popes since
they have usurped that. Antichristian name,
to be Antichrist, even by the judgment of
Gregory Bishop of Rome ; and many of his
predecessors, fore workers toward his king-
dom, especially those that forged the decree
of the Bishop oT Roine's primacy, whicliwas
discovered in the council of Africa. Yet
that all the rest from Peter were foreworkers
toward the kingdom of Antichrist, we neither
say nor think, for many of them doubtless
were true bishops, faithful teachers, and con-
stant martyrs.

18. It is true that many names may be in-
vented, whose letters make this number, but
the Spirit of God speaketh not of feigned
names, nor biddeth men to feign names that
have this number in it, for thereof can coirie
nothing but uncertainly. But he willelh him
to count the number of his name, which then
the beast had : which name many of the faith-
ful before Ireneus' time judged to be hiTuvoi.
Ireneus affirmeth that " it was very like to
be so indeed, because the most true kingdom
hath that name : for they be Latins," saithhe,
"which now do reign," lib. 5. By which we
note, that his judgment was, that Antichrist
should be no singular m;in, but an order and
succession of men : that the beast then reign-
ed in the heathen emperors which afterward
should reign in Antichrist. The toy of Lu-
ther's name is worthy to be laughed at, see-
ing it is no hard matter to draw any man's
almost to it : if you change the letters at your
pleasure, and take upon you to know a man's
name better than himself. But yon say it is
most absuid folly to apply the .word Lateinos

to the pope. And why so 1 pray you, is not
he a Latm as well as the Roman Emperor?
Your reason is, that neither the whole order,
nor any particular Pope was so called. For
any particular Pope we strive not, but is not
the 1 0))e head of the Latin cimrch, as ihe Em-
peror was of ih(j Latin Empire ? Tiicretorc
il tlie Emperor migiit be called Lateinos, by
Ireneus' judgment, uuich more the Pope, who
is so mucii a Latin, that lie will allow no ex-
ercise of religion, but in Lati>j ; that he con-
demneth the Greek church, because il will
not be subject to his Latin law ; which hath
caused all private men to pray m Latin ;
which alloweth no translation of liie scrip-
ture as authentical, but his Latin, no not the
origiiuil of Hebrew and Greek, which he
blasphemeth to be corrupted : and therefore
must give place to liis Latin. Insomuch
that the setter forth of the Compiutensian edi-
tion, in his preface to him, saith, " He placed
I lie Latin text between the Hebrew and
Greek, as Christ between two thieves." It is
so notorious that he is the head of the Latins,
that the ignorant people know no other pro-
per (litrerence of his religion but that it is
Latin. That Ireneus applied that name to
the state of the Heathen Emperors, it was
right, for then the sixtii king reigned : and
Antichrist the seventh head of the Latin beast
was not come, as he is now in the Papacy.
That he preferreth the name Titan, it waa
because he saw not the I'uKilling of the pro-
phecy in the coming of Anticlirist, the accom-
plishment whereof, lie willed men to wait for,
that they be not deceived by the conjectures
of divers names. But now that Antichrist is
come and discovered, we see plainly that
iMleitios is his name. Yea we see that n^it-i
the Hebrew name of the beast signifying
Roman, hath the same number : and it is not
by change that Ecclesia Italica in the account
of the Greek letters fuifilleih the same num-
ber. The time of his manifestation also
falling about that year of our Lord GCfi, espe-
cially the composition of the Latin service
i hy Pope \'italian to be observed in all regions
subject to the Romish tyranny. What time
also Constantius the Emperor having remo-
ved the chief ornaments of the ancient Em-
pire of Rome to Constantinople, left the city
of Rome to the Pope's pleasure, makeih for
the better understanding of this number.
Thai you discharge Luther of his ditrnity of
Antichrist, he is much beholiirn to you.
But if you will make him undoubtedly one
of his precursors, you must prove his doc-
trine against Popery, to be contrary to the
scriptures.

CiiArrr-R 14.
4. This place proveth not one state of life
I more excellent than another ; lor all the elect
1 are such virgins as be here spoken of, as you
confe<i.'> in your note.

t 8. Rome i.^ the second Bnhylon, saiih Ans-
I bert, as is plainly declared in chapter 17,
which is the citv of .Viuichrist.
I 12. Faith without works doth justify before

402

APOCALYPSE.

God : yet the keeping of God's command-
ments is necessary for tliem that shall be
saved after they believe, though no man in
this life fulfil tliem perfectly.

13. Though Heza doth translate it so as it
seemetli to pertain only to martyrs, yet the
phrase doth not necessarily import so much,
for then he would have saici rather, which are
killed or slain for the Lord. To live in the
Lord, or in Christ Jesus, is a phrase of scrip-
ture, signifying to live godly, and in the laith
of Christ, 2 Tim. 3. 12, so to die in the Lord,
signifieth to die in the faith of Christ, as 1 Thes.
4. 16, the dead in Christ, arc called all that
liave died in the faith of Christ before his
coming to judgment. Therefore they that
die in the Lord, are not they only that die for
the Lord's cause, but all that die in the faiih
of Christ, who arc to be comforted against
the troubles of this life, and the persecution
of Antichrist, and not they only whom Anti-
christ shall kill and murder, but even they
also that for the Lord's cause are killed all
the day long, and accounted as sheep of the
slaughter, which is the condition of all God's
children in this life. Seeing then this blessed-
ness pertaineth to all that die in the faith of
Christ, there is no purgatory pains for. them
after this, life, nor any need of prayers. By
that which Augustin saiih of the memory of
martyrs used m his time, if we compare it
with the elder usage, in which they oflered
sacrifice for patriarclis, prophets, martyrs, and
all the elect departed : as appeareth by Cy-

firian, Ep. 38. Epipka. hmr. 74, and the old
iturgies: it is easy to gather, that the ancient
memories and oblations for the dead, were
neither masses nor prayers, but prais<^s and
tanksgiving, thotigh afterward by little and
little, the superstition of praying for the dead,
and the opinion of purgatory began to be re-
ceived. Purgatory was not confirmed in Au-
"ustin's time, as appeareth by his doubting
Uiereof in some places. Ench. ad Laurent,
cap. C9. De fide et oper. cap. 16. De octo Quepst.
Dulc. q. 1, and his utter denying of a third
place : Hypofriioslic. lib. 5. De verb. Apost. ser.
14. You confess the place maybe understood
of all that die in the favour of God : you say,
that though they be in purgatory, they rest in
peace according to Augustin's words. But
those words of Augustin do confute your pur-
gatory, where there is no more rest than is
in hell, if we believe your fables of your tor-
ments of i)urgatory, which tell us that they
differ only, in that the one is temporal, the
other eternal. They that prayed for the dead
therefore in Augustin's time, cotmted them to
rest in pence, yet to be delayed of their bless-
ed felicity for a season : as the Grticks do at
this day which deny your purgatory, yet pray
for the dead. But you say, they rest in
peace, because "they be discharged of the
trouble of this life," <fcc. A miscr.nble rest,
to be discharged of the common afflictions of
this life, whereof they suffer least, whom you
affirm to go to purgatory, to be tormented
with hellish pains after this life, and that for
eo many thousand years as the Pope's par-

dons are able to release them, and yet will
not of his charity give them, but covetously
selleth theni. " But it is more," you say,
".that they are discharged from daily danger
of sin and damnation, and put to infallible se-
curity of eternal joy, with unspeakable com-
fort of conscience." Verily, the elect that
are justified by faith, though they be subject
to sin of infirmity, yet are out of danger of
damnation, even whde they are in this life,
Rom. 8. 1, and of sinning unto death, 1 John
5. 18, and the infallible certainty of eter-
nal joy, with unspeakable comfort of con-
science, they have also in this life by the tes-
timony of God's Spirit. Rom. 8. 16. There-
fore although their state were such in purga-
tory, as you say, yet it were worse than the
state of this life, in which be all the good
things that you can say of purgatory, and yet
there is not that terrible flame and torment
which you say is in purgatory.

But seeing they be souls and not bodies that
be in purgatory : 1 marvel how they can have
such unspeakable comfort of mind, wherein
they suffer such intolerable torments, as you
hold their pains to be, or what pains thev can
suffer in their souls, which enjoy unspeakable
comfort in their conscience. For the im-
speakable comfort of conscience, will over-
come all other griefs of body or mind: and
the discomfort of conscience, is the greatest
torment that the soul can suffer. As for your
fables of burning, and scalding, whipping, and
rackiuH, yea, freezing of souls in the ice, and
such like, whereof your legends and prompt-
uaries are full, you may tell to old wives on
winter nights by the fireside : but men indued
with knowledge and understanding will not
be persuaded that the conscience feeling un-
speakable comfort, as you say, can be tor-
mented with any such things. Seeing there-

I fore the Holy Ghost saith, that the dead in
Christ do rest from their labours, it is certain
they feel no purgatory pains which are infi-
nitely greater than any labours of this life, if
they be such as you would make men beheve
they are. You say, " the adverb doth not sig-
nify properly from this time forward, but it
noteth together the time past with the time
present." John useth it to signify from this
time forward, not only in this place, but also
in his gospel. John 1. 51. Where Christ saith
to Nathaniel, henceforth, you shall see hea-
ven open, &c. where he doth not note and
join the time past with the time present, but
speaketh altogether of the time to come : so
he meaneth, that from their death forward
they arc blessed, and rest from their labours.
.4 modo turn id est a tempore mortis requiescere.

I Bede w hmicloaim. But that the apostle doth
not mean thev should be blessed because they
go not into Limbics pat mm, is manifest by this
reason, that all that went to Limbus patrum by
your own confession were blessed, were in
Abraham's bosom, and in happy restj and
rested from their labours, therefore they en-
joyed that happiness, which is here pronounc-
ed of the dead in the Lord. That you end
Limhtis patrum at Christ's ascension, and hold

APOCALYPSE.

403

that Christ by descending into hell, delivered
the fathers thence ; I marvel where you place
them, for those forty days that were between
his resurrection ana ascension.

If any of the elect died in that mean time,
how they were delivered out of Liynhus pa-
trum, except you feign that Christ descended
to hell after his resurrection. But you say fur-
ther, that "such as have died since Christ's
ascension, are in case to go straight to bliss,
except the impediment he in tneniselves."
But the Spirit acknowledgeih no impediment
of bliss of tliem that die in the Lord, but saith
they are blessed, that are dead in the Lord.
Whereas if there had been any other impedi-
ment, he could not have pronounced them
absolutely blessed: but should have added
the exception of that impediment, whicli
might keej) ihem from blessedness. Whicii
seeing the Spirit mitlier here, nor any where
in the scriptures li.iih declared, it is but a
forged impediment tliat taketh away the joy
and comfort whicli the Spirit giveth to ail
them that die in the Lord. This blessedness
therefore is absolute, and not in comparison
nor with exception: and the reason of their
blessedness is added, for that they rest from
their labours and troubles. And their works
follow them unto everlasting reward, accord-
ing to (rod's promise, by whose grace they
have been justified by faith, exercised in good
works, and ended their course in the Lord.

Chapter 16.

6. This revenge is before the latter day,
whereof let the bloody Papists make their ac-
count to taste.

9. He speaketh of the reprobate limbs of
Antichrist being alive, for they that are dead,
are not in case to repent.

19. The city is Rome, and the commonality
of Papists, that hold their faith and religion of
that city.

ClUPTER 17.

1. The final damnation of the whole com-
pany of the reprobate is described, rap. 20.
14, ^c. Thefefore the great whore in this
chapter signilieth the congregation of Anti-
christ, the members whereof be all spiritual
citizens of Rome : their whole faith and reli-
gion, depending upon the See of Rome, and
their head usurping all his tyranny, by pre-
tence of right of that city. A lively image ol'
which vision God made manifest to the whole
world, when a v/hore was made head of the
Romish Church, called .John the Seventh,
and of some the Eighth, commonly Pope
Joan. Which so wringeth the Papi.sts at the
heart, that they have no way to shift it ofT,
but by impudent denying of that which is so
notorious, even in their own stories of their
Popes' lives.

4. In the end of Peter's epistle, for a poor
help to prove that Peter was at Rome, you
will needs have [Babylon to be taken for
Rome, whereimto indeed the consent of an-
cient writers, moved wiih the light of this
chapter, agrecth. Yet can it neither neces-

sarily nor probably bo gathered but of that
epistle, seeing there appenreth no reason
why he should not call it Rome, being tiint
city whereof he was bishop, if we believe the
papists, and which should be the head of the
Clirisiian religion, and the Jerusalem of
Christians, as the pajjists afhrm. There ap-
peareth no reason why he should refuse to
cull it Rome : especially seeing then; is no
other testimony in the Acts of the Apostles,
of his coming thither, and why he should call
it by the odious and infamous name of Huby-
loii, which was tiie old enemy of the church,
and the seat of Antichrist, rather than Paul
writing to the Romans, or to Timothy of his
persecution at Rome. Except perhaps by the
spirit of prophecy lie did foresee how his suc-
cessors in that place should abuse his name,
to set up the kingdom of Antichrist there:
and for that cause would admonish the faith-
ful, that they should take Rome not for the
Jerusalem of Christians, but for Babylon the
city of Antichrist, which in time to coine, was
to be revealed in that place. But in this
chapter where Rome is most plainly descri-
bed under the name of Babylon, the papists
by all means would avoid that exposition, be-
cause they see manifestly that Babylon, which
is Rome, is here described to be the seat of
Antichrist.

These are the fellows that in exposition of
the holy scriptures, be led only by their pre-
judicate opinions and heresies to which, with-
out any reason and sincerity, they draw all
things. If you mark their notes from the be-
ginning to the end, you shall see that in very
few they have any colour out of the words of
the text, to conclude their notes, but for the
most part they bring their prejudicate opi-
nions to the text, and so draw^ not their notes
out of the scripture, but, draw the scriptures
to their opinions, which can never be con-
cluded out of the scriptures. As for Peter's
being at Rome, we afhrm it cannot be proved
out of the scriptures: yet for the consent of
ancient writers, we yield unto it, as to a mat-
ter of story, but no article of our faith. If
Peter's being at Rome were ascertain out of
the scriptures as Paul's coming thither, and
being there: it could make nothing for the
Aniichrisiian authority, which the Popo
claimeth under colour of his being there.
Who if he were there, was the chief apostle
of the circumcision, and not of the Gentilec,
as is manifest by the holy scripture, T/o/. 2.
What prerogative soever he had, being an
apostle, it ceased with the death of hl^< per-
son, as the aposileship of Paul, and ol the
rest: although the fruit o'i their labours in
preaching and writing shall continue to the
end of the world.

Augustin, you say, and Arethas expound
not this place of Rome, but of the society of
the ungodly. Augustin indeed saith often,
that Babylon reprcseniPth the society of the
unaodly, as Jerusalem the church of the faith-
fuCbnt yei he aekn^wledgeth ihe old cliy ol
Babylon in .\ssyria to have been the head
city of that society before Christ, and fionw

404

APOCALYPSE.

to be the head city of the same society since |
the coming' of Christ: and this he doth com-
monly insinuate in his hooks, De civit. Dei.
Among wiiich tliis one testimony shall serve
us to repeat. " We ought where need is to
make report of the Assyrian kings, that it
may appear how Babylon which was the first
Rome, coineth fortii in the world with this
stranger the city of God. The afTairs which
we must enter into this book, (or the compa-
rison of both the cities, the earthly and the
heavenly, we must take out of the Greeks
and Latins, where Rome itself is, which is
the second Babylon." Therefore rnost evi-
dently, as old Babylon of the Assyrians was
the head of the society of tlie impious,
against the church of the Jews: so Rome of
the Latins is the head of the society of the
ungodly, against the church of the Christians.
For this cause he calleth Rome another Ba-
bylon, the second Babylon, the Western Ba-
bylon, the daughter of the elder Babylon.

Concerning Arethas, as he took his com-
mentary out of the ancient Greek writers, so
he cannot dissemble their judgment, that by
Babylon is signified old Rome. But being a
Grecian, living far from Italy, and out of the
tyranny of the Romish Antichrist, and know-
ing more disorder in Constantinople, in his
time, than he did in Rome, he deelareth that
in his opinion, it signifieth rather Constanti-
nople, which was called new Rome, than old
Rome in Italy. Yet because all things could
not agree to Constantinople, he inclineth to
that opinion, that, Babylon signifieth the
world of wicked men. Nevertheless he con-
fesseth : "That other writers having discuss-
ed this revelation, have interpreted it to be
old Rome, or a universal kingdom, which
extendeth to the second coming of our Lord."
In the end he leaveth it to the reader's discre-
tion to take it for old Rome or new Rome, or
the time of the life of Antichrist. Therefore
neither Augustin nor Arethas deny it to be
expounded of Rome, but rather confirm that
most ancient exposition, which also is clear
by the text itself, verse 9, and 18. Later wri-
ters, that lived under the tyranny of the Ro-
mish Antichrist, were glad to wrest it anj^
whither, rather than to incur the hatred of
Rome, by denyphering it to be the city of
Antichrist. Yet sometimes there have not
wanted they that have been bold to tell the
Pope openly, that Rome is Babylon. The
church of Leodium being miserably afflicted
by Pope Paschal the second, doth thus write
against him." "In times past I was wont to
interpret, that Peter by Babylon would signi-
fy Rome, because Rome at that time was
confused with idolatry and all filihiness. But
rnow my sorrow doth interpret imto me, that
Peter calling the church gathered together in
Babylon, foresaw by spirit of prophecy the
confusiunofdissension, wherewith the church
at this day is rent in pieces." The poor men
of Lyons, whom they called by the name of
Waldeiises, Leonists, and such like opiiro-
brioua names, did plainly aflirm and constant-
ly believe, that tlie church of Rome is this

whore of Babylon, and the Pope Antichrist,
as Reinerlus an inquisitor witnesseth of them,
which lived more than three hundred years
ago : and saith they were more pernicious to
the Romish church, than all other sects, for
three causes : " The first, because it hath
been of longer continuance. For some say it
hath endured since the tiiiie of Sylvester.
Others say it hath endured since the apostles'
time. The second cause is, because it is
more general. For there is almost no land
in which this sect doth not creep. The third
cause, for that all other sects do bring in a
horror with the heinousness of their blasphe-
mies against God. This sect of the Leonists,
hath a great show of godliness, because they
live justly before men, and believe all things
well concerning God, and all the articles
which are contained in the creed ; they blas-
pheme and hate only the church of Rome."
This is the testimony of a cruel enemy and
persecutor of them, by which you may see,
that Antichrist after he was disclosed, was
acknowledged by many true Christians, to be
that he is, although many also were deceived
by him, though none of the elect finally to
their destruction.

The author of the commentary in Ambrose's
name, and Tertullian's, yon confess to under-
stand this Babylon to be Rome, to whom af-
terward you add Hierom : so might you have
done Primasius, and Victorin, older than Hie-
rom, and Ambrosius Ansbert, who did write
about seven hundred years ago. But you say
Rome was Babylon when it was heathen, as
in Tertullian's time, and when .Tohn wrote this.
Very good, that which was Babylon in John's
time, is the same that he prophesieth to be
the chief city and seat of Antichrist, as it is
manifest to all that read the prophecy. But
Rome was then Babylon, ergo, Rome is the
city wb'cit he prophesieth should be the seat
of Antichrist. But in the davs of Victorin,
Ambrose, Augustin, Hierom, Primasius, &c.,
Rome was not heathen, yet of them taken to
be Babylon, therefore of them taken to be the
city where Antichrist, when he was revealed,
should sit, and not a resemblance only of it.
Fuclterius, de spiritualihus forniulis cap. 10.
" Babylon " aut tnundus, ant Roma ijt Apoca-
h/psi: et Babylon magna venit, <^c. Paulinns
Epist. 10, ad Sevcnan, calleth Rome Babylon,
and the daughter of Babylon, Epixt.3l. Pole-
ras Roma intentas sihi illas in Apocalypsi minas
non timere, si talia semper edentnt munera Sena-
loris tui. Ad. Alothium. " But to apply that to
the Roman church, and apostolic See, either
now or then," you say. "is most blasphe-
mous and foolish." Indeed to apply it to the
true Roman church, or the right succession
in the apostolic See, which was in the days
of John, or in the time of the Christian Em-
perors, it were both folly and blasphemy : but
to apply it to the present church of Rome,
and counterfeit succession of Popes, is wis-
dom and holiness. John prophesieth not
only of the cruelty of the terrene estate of that
city, but also of the false jjrophet and Anti-
christ, which should usurp an ecclesiastical

APOCALYPSE.

40b

state and dignity in that city. The church of
Rome indeed was one thing and Babylon in
Rome was another tiling, while the cliurcli
of God was at RouiP, and was persecuted by
heathen emperors. But when the emperor of
Rome was Christian, one of the heads of the
beast was wounded to death, cap. 13, even
that sixth head, which was the persecutor in
the time of John. But this head was healed
in Constantius the heretic emperor, Valens,
and Julian the apostate, &,e., and still the
seventh head was to come. But great prepa-
ation was made for him, while the bishop of
Rome grew beyond the limits of a Christian
niinister, into foreign and heathenish domi-
nion, as Socrates testitieth,/i6. 7. cap. 11, in the
time of the Chrisiian emperors. When the
mystery of iniquity wrought not so closely
in that See, but the forgery of the bishops
was discovered in the African Council, unto
which they obtruded a counterfeit canon of
the council of Nice for their primacy. While
Leo bishop of Rome will not obey the decree
of the general council of Chalcedon, which
gave equal privilege of dignity to tlie bishop
of Constantinople, which was new Rome,
with those which the church of Rome before
had claimed as peculiar to her alone. Sess. ul-
thn. In the best and most Christian times of
Rome therefore, when the head of the hea-
th, n empire was wounded to death, it was
counted of tlie ancient lathers to be Babylon
here spoken of, because of the seventh head,
which is the kingdom of Antichrist, that was
looked for, to come in place of the sixth
head, which was the terrene state ofheathen-
ish, heretical, and persecuting emperors.
Tlierefore not the true church in Rome, but
Rome the persecutor of the saints, first in the
heathen and heretical emperors, afterward in
the proud Popes and the kings subject to them,
is Babylon the mother of all abonuuatioiis. So
great is the force, and so manifest is the light
of truth, that you are compelled to confess in
the end, that Antichrist shall have his seat in
Rome, though in the eleventh chapter you
were resolute of Jerusalem. But that you
would discharge the Pope and the popish
church, to whom all the prophecies do so
aptly agree to be Antichrist and his city, you
labour m vain. For the blasphemous pride
and heresies of the Pope and his church, with
the most abominable lives of both, will easily
convince that he is the seventh head of the
beast which was to come, and we are not to
look for any other. That you add out of Hie-
lom, proveth that he judgeth not the church
ot Rome in his time to be the whore of Baby-
ion, hut yet you cannot avoid but he judged
the city of Rome to be the whore of Bahylon
spoken of in this prophecy, in which Anti-
christ should have his chief seat of tyranny.
But ailvers. Jovin. lih. '2, you say, he signifieth
that the holiness of the church of Rome had
wiped away the name of blasphemy, written
in the forehead of her former iniquity. Indeed
he saith to Rome, that she had hv confession
of Christ put away the name of blasphemy
written in bcr forehead, which in his epistle

to Algasia, quasi. 11, he saith was Ronue
(Etenia, to Rome eternal. But that he nican-
eth this in re.'^peci of the true church oidy
that was there m his time, and yet looketh
for this pro|.lucy of the kingdom ol Ami-
christ, and the tail of Babylon to be fulfilled
there ; he saith to Rome m the same place :
" The curse which our Saviour hath threat-
ened to thee in the Apocalypse, thou mayest
escape by repentance, havnig the example of
the Ninevites." lie doth acknowledge the
damnation of the great whore of Babylon to
be behind, not yet accomplished in his time,
when the dominion of the heathen was alto-
gether subverted. The sermon of Leo extol-
leth the conversion of Rome from Gentileity to
Christianity, by the preaching of Peter and
Paul, but this question of Antichrist and his
seat, he doth not once touch.

5. Bede saith, " It is declared that this name
is mystical, because it is discerned only by
wisdom. The mark of reprobation is n.it
openly carried in the forehead, where this
mystical name is written, which Hieroin in-
terpreteth to be that inscription, Rome ce tenia,
to Rome eternal. So the heathen writers
called the city comiiionly, Urbs atema, the
eternal city, supposing that the empire of
Rome should be eternal. Whom the Papists
succeeded when the civil empire was re-
moved from thence, setting the ecclesiastial ty-
ranny of Antichrist under the colour of Peter's
See, and the eternal rock of the church,
against which the gates of hell shall not pre-
vail. So blasphemously perverting the most
comfortable promise ot Christ touching the
perpetuity of his Catholic church, budded
upon the doctrine, faith, and confession of
Peter and the rest of the apostles, to the
bishops' personal succession of Peter in the
Pontifical See of Rome. Where neither the
doctrine nor example of Peter's life is to be
found, uor any such power was ever in Peter's
person. That prerogative which he had, de-
scended not by succession to any other, more
than Paul's prerogative, or that which James,
or that which John enjoyed in their Apostle-
ship did descend to any of the bishops that
afterward succeeded in those churches which
they planted or instructed.

6! The great abundance of blood that Rome
hath shed, first under the heathen emperors,
and then under the Antichristian Popes, more
than ever Babylon of the east did pour out, is
sufficient to make her drunk with the blood
.of the Samts. For which cruelty she deser-
veth as well as Jerusalem, that all the righ-
teous blood that hath been shed since the
blood of righteous Abel, should be imputed
1 to her, and required at her hands. I hey
whom you call heretics for the most part, anil
' that are in any great number put to death at
; Rome, and by the tyraniiy of the Romish In-
' quisilion, are the true Christians and saints
here spoken of, whose godly way you call he-
resy, as the pcrsecuiing Jews called it in Paul,
I Act.i 21. M. We abhor the cruelly of Anti-
I christ and his church, which condemneth
1 true Christians, and murdereth the:!i under

406

APOCALYPSE.

colour of heretics, himself and his false pro-
phets being tlie greatest and most blasphe-
mous heretics that ever were.

8. The reign of Antichrist is short in com-
parison of the eternal reign of Christ. He
speaketh of the Roman empire which had
been glorious, but then was in declining, and
j'et was not abolished, but should be abolish-
ed in the emperors, and raised out of hell by
Antichrist.

9. The an^l doth not expound those seven
hills to be all one with the seve.n heads, and
the seven kings, but showeth most plainly,
that the seven heads of the beast do signify
seven hills, upon which the woman sitteth,
that is, the city is builded. For the woman,
verse 18, is interpreted to be a city. Also
these seven heads do signify seven kings.
Therefore hills are taken literally for hills in
one signification, as kings are in the other.
For both these words hills and kings, are in
the interpretation of this word, heads. And
it had been very superfluous to have added,
they are hills, and upon which the woman
sitteth, when he should mean nothing there-
by, but they are kings, upon which tne city
doth not sit, but rather kings upon the city-
For every interpretation must be more plain
and clear than that which is interpreted.
Therefore it should be a monstrous interpreta-
tion, to say the seven heads do signify seven
hills, when he nieaneth no hills but kings,
for it is more plain to understand that heads
are kings, than that hills are kings. This is
therefore a brutish wrangling against so clear
light of truth, seeing you have confessed, that
" It may well be that Antichrist shall have his
seat at Rome." If we be blinded with malice
against the church of Rome, and so mad to
take them for seven hills literally, what were
so many of the ancient fathers, as affirmed
Rome to be the see of Antichrist, by the clear
description of her in this chapter? Especial-
ly Victorinand Hierom, "The seven heads,"
saith Victorin, " are seven hills, upon which
the woman, that is, the city of Rome doth sit."
The other saith, ep. 17, "I suppose this place
is holier than the Tarpeian rock, which having
been so often stricken with thunder and light-
ning from heaven, showeth that it displeas-
eth the Lord. Read the Apocalypse of John,
and consider w'hat is there said of the woman
clothed in purple, and the blasphemy written
in her forehead, the seven hilLs, the many
waters, and the departure from Babylon.
Were these ancient fathers also unlearned?
that thus understood and taught the city of
Rome to be the seat of Antichrist, and the
seven hills to be taken literally for those fa-
mous hills by which Rome hath been notori-
ously discerned from other cities, even when
it hath not been named, as Virgil in his Gcor-
Jtics, saying Scptem qutr. una sibi muro circun

sinuate, that Rome doth not now stand upon

them, but for fear of another sequel, &c.
Saunders not (earing that consequence, for

what would he fear that was not afraid to
raise war against his sovereign in Ireland ?
counteth it a childish argument, by the
seven hills to prove the See of Antichrist to
be at Rome, " because the city is now gone
from the hills, and standeth in the plain of
Campus Martins, and the pope sitteth on the
other side of the river, upon the hill Vatican
hard by Peter's church, by whom he holdeth
his chair, not at all deriving his power from
the seven hills," &c. But if the pope sit now
in another Rome than Peter the apostle sat,
how will Saunders persuade us that he sittetli
in the chair of Peter ? For that Rome where
Peter sat, was builded upon the seven hill ,
and not gone down into the plain of Campus
Martius, nor over the river. Therefore, if
the pope do not at all derive his power from
the seven hills, he deriveth it not at all from
Peter's seat, for that was in the city builded
upon seven hills. Besides this, it is plain
that although many of the people of late
time have removed their habitation from the
hills into the plain, and the pope his palace of
pleasure unto the other side of the river, yet
hath he not removed his seat from them, for
on them be still to this day his churches,
monasteries, and courts. For on the mount
Celius is the monastery of Gregory the First,
builded by himself, where his lather's house
stood, and the church of John and Paul, where
was a stately palace inhabited by divers
popes in times past. There is the hospital of the
Saviour, and the church of Mary in Dominica.
The church of Stephen the round. The
church of the four crowned, with a notable
palace belonging to it. The monastery of
Erasmus. The great cathedral church or
minster of Lateran, which is said to keep
the heads of the apostles Peter and Paul,
where are the goodliest buildings of the
world. " And that palace," saith Blondus,
"as it is the principal seat of the popes of
Rome, so of most of them it was in times past
inhabited, even until the days of Pope Nicho-
las the Second," which was almost 1100 years
after Christ.

On the same hill did Eugenius the Fourth
build a most sumptuous monastery, and re-
paired the old palace, as the principal seat of
his popedom. There is also a house of
Charterhouse monks, with the church of the
Cross in Jerusalem. Besides this, there is
not one of the hills at this day, in which the
pope's religion is not practised in churches
and abbeys. The mount of Aventine hath
three monasteries, of Sabine, Boniface and
Alexius. The iiiount Equilinus, hath the-
famous minster of Maria Major, the churches
of Antoine, Praxidis, Vitus, Eusebius, the

de^t arces: " She being but one, hath com- j forty martyrs, Clemens, Fcter ad vincula, and

passed seven hills within her wall, is under-
stood of all men, to be the city of Rome, al-
though the poet doth not there express her
name. But in old time, you say, Rome did
stand upon those hills, whereby you would in-

Martin in 7nonlibus. Besides the old ruins of
Cyriac's church, which is yet a title of cardi-
nalship. Tfie mount Viminalis hath the
churches of Laurence in Palispemq and Po-
tenliana. The mount Tarpeius or Capitoline

ArOCALVPSE.

•107

halh a house of friars called Ara Culi, and a
bru-khouse builded by Boiiitace the JNiiitli,
lor kec(nng courts. 'I'lie niouiu Palatine liatli
the churches of Nicholas and Andrew. To
the mount Quirinalis, belongcih Maria JJc
Fopulo, &c. " But if we had any considera-
tion, we ruig't mark," you say, "that the pro-
phet's visions are by sevens, and that he al-
luded not to the hills, because they were just
seven." We know seven to be a mystical
number of perfection as ten, signifying univer-
sality of the thing spoken of; but when the
prophet himself expoundeth the number of
heads, of seven hills, and knowing that the
said great city sat upon seven hills, we must
understand that he calleth them seven hills,
because they were just seven, as the seven
candlesticks, and the seven stars do signify
the seven churches, and the seven bishops of
them to whom he writeth, because they were
just seven, as they be rehearsed by name, cap.
]. 11, and cap. 2. 3.

Likewise the seven kings or kingdoms,
which is another interpretation of the seven
heads, are called seven because they are just
seven in number, as is manifest by the ac-
count that the angel maketh of men, saying,
" five are fallen, one is, and the seventh is yet
to come. And although some take it for
seven special kingdoms that persecuted God's
people, yet it is manifest by the whole dis-
course of the chapter, that the apostle mean-
eth of seven heads, or principal rulers of the
Roman empire, as kings, consuls. Decemviri,
'I'ribuni militum, dictators, emperors, popes,
whereof five were fallen before John's time,
the emperor then was, the pope was yet to
come, which is the tyranny of Antichrist long
since discovered, and is now not a little con-
sumed with the Spirit of the Lord's mouth,
which is his holy word, preached in these
days, and shall be utterly abolished by the
coming of our Saviour Christ to judgment, as
Paul dTd prophesy, 2 Thess. 2.

11. The kingdom of Antichrist being one
of the seven that is a Roman tyranny, vet
for that it is after another sort than the other
six, persecuting the true church under the
colour of the head of the Catholic church, is
also called the eighth kingdom.

12. When the Roman empire was abolished
to make room for Antichrist, these kingdoms
were erected which were made subject to
the Pope, but at length shall hate the whore
of Babylon, and make her desolate, &,c., as in
verse 16, which is begun to be accomplished
in these days.

18. Without all peradventure the great city,
which in .John's time had the dominion over
the kines of the earth, was none other but the
city of Rome, and so is expounded, not only
of Greeks, but of most of the Latin writers,
as Ireneus, Tertullian, Ambrose, Victorin,
Hierom, Augustin, Primasius, as hath been
showed before. Prosper, also a Lntin writer,
De prom, et preFii. cap. 7, saith, "Who cannot
understand what city he soith doth carry a
cup full of abominations of uncleaimcss, and
fornication of the whole earth ? when it is

called eternal which is temporal, verily it i»
a name of blasphemy, when mortal men,
though kings, therein arc called 7>iti, that i;.,
Gods, and their suppliants say imio tliciii, to
your divine power, to your altars, to your
eternity," &,e. This the learned know to be
the city of Rome, which was called "The
eternal city," and wherein the emperors were
called gods, and the people flattered tlieni
with altars and blasidiemous titles of divine
power i'.iid eternity, as they do now their
popes with the like blasphemous terms of tjie
most holy, and your holiness. Who have
also as blasphemous tokens ot divinity, as any
of the heathen emperors had, in their triplo
crown, tlieir riding upon men's shoulders,
their atteiidance of kings and emperors, their
thrones in the churches hif;her than the altars,
and such like blasphemous [)omps of heathen-
ish and Antichristian pride. Anibrosius Ans-
bert, also a Latin writer 700 years since, in
his commentary upon cap. 14. vcr. 8, calleih
Rome the second Babylon, and upon this
chapter, ver. 3, he writeth thus, " The angel
admonished us to know, that by the sense of
wisdom following, the seven heads are seven
hills, and seven kings, that he mi^ht show
that unto the similitudes of those kings, he
had brought Rome, which sitting alolt upon
seven hills, sometimes governed the monar-
chy of the whole world, that in the name of
that city he had figured the power of the
whole earthly kingdom.

Seeing therefore the consent of most an-
cient writers and your own confession added
to the clearness of the text, acknowledgeth
that the city here spoken of, is the city of
Rome : you cannot avoid but the same city
is the seat of Antichrist the seventh head,
as well as it was of the heathenish persecu-
tors that were the sixth head. Although
these heathenish persecutions did cease while
Constantino reigned, in whom the sixth head
was wounded to death, yet were they renewed
in his son Constantius the Arian, and his ne-
phew Julian the apostate, who raised perse-
cution afresh against the Church of God,
though not so cruel as before. Where you
say that Constantine yielded the city of Rome
to the Pope, in your meaning it is false, for
he and his successors for many years after
held the dominion of that city. But in truth,
I by removing the seat of the empire partly to
Constantinople, he yielded place tor the
mystery of iniquity, to work more easily, to-
ward the open manifestation of Antichrist.
But "the Pope," you say, " holdeth not the
kingdom or empire over the world as the
heathen did, but the fatherhood and spiritual
rule of the church." That the Pope hath
held the empire over the kings of the earth,
and practised as great pride and tyranny even
against them that bear the name of the Ro-
man emiierors, and against other kings or
the earth, the stories arc full of examples.
And that he still claimeth the same empire
and kingdom, his blasphemous bull given nut
against the Queen of England, with other
his Antichristian practices against her, do

408

AP0CALYP8E.

manifestly declare. It is not therefore a
fatherhood and a spiritual rule, which he
claimeth most blatiphemoiisly over all the
church, but under colour and pretence there-
of, a temporal kingdom, and an earthly em-
pire over the kings of the earth. And as his
predecessors the heathen emperors, under
title of their earthly empire, usurped the au-
thority over all religion, and were called Fun-
lijices maxunr, tliat is, the chief governors of
religion: so the Popes under the title of the
chief government of religion, usurp all so-
vereignty of earthly dignity and temporal do-
minion. And seeing you confess that by the
authority of the Roman empire Christ was
put to death, it is easy to conclude, that not
Jerusalem, but Rome which is spiritually
called Sodoma and Egypt, is that great city
spoken of chapter 11, which as it crucified
our Lord, so also killeth his prophets and
saints. I'herefore without controversy Ba-
bylon is Rome, the head and chief of all
persecutors of the Church of Christ, as old
Babylon was of his people the Jews, as Au-
gustin himself plainly teacheth. So may the
author oi those homilies in Augustin be un-
derstood : that one city is princij)al in perse-
cution of the church, though ilie church hath
many enemies beside that citv, and them that
hold of it.

Ch.\pter 18.
21. Tli€ angel showeth, that whereas Ba-
bylon boasted that she was eternal, she shall
he utterly destroyed, and never rise again.
Therefore here is nothing to prove, that he
meaneth not any one city, but rather that he
meaneth the city and kirigdom of Rome, the
See of Antichrist, of whose utter destruction
the angel specially prophesieth. For the de-
struction of the universal company of the re-
probate, in the day of judgment, is described
iifterward, chap. 20. II. Jeremy, cap. 52, doth
nothing else but historically describe the cap-
tivity of Babylon, by Nebuchadnezzar and
his power, and the advancing of Jehoiachim
by Evilmerodach, King of Babylon, as every
man will confess, that readeth the chapter.

Chapter 19.

3. The Popish repetition of Alleluia, is but
a mockery of the saints in Heaven, when
neither the priest commonly, nor the people,
understand what they metin, by that often re-
petition of Alleluia.

4. The Latin text is not to be regarded,
nor the Greek of the Old Testament, how it
pleased the interpreters to leave these words
untranslated. But in the Greek of the New
Testament, which is indited by the Holy
Ghost, it is material to consider, that these

more live y tne zeal of them that either af-
firmed any thing, or praised God in these
terms. But where you say, " they be not
translated unless it be once or twice in the
Psalms," it is false. Amen is used but in
the end of lour Psalms, which are according
to your account, Fs. 40. 17. 88. 105. In every
one of these places it is translated in the
Greek yivoirov, yivoiro, in the Latin Fiat, Fiat,
which is in English, So be it, So be it, where
in the Hebrew it is Amen, Amen : except in
the last, where Amen is but once in the He-
brew. So is Alleluia twice at the least trans-
lated into Greek and Latin, Fs. 134. 3, and
146. 1, aivctre Tov Kvpiov, in Latin Laudate /Jo-
mlnnm, in English, Praise ye the Lord. We
also retain those terms in niany places of the
New Testament, where they cannot conve-
niently be translated, because they are so
left in the original. VVhy we translate Amen
sometimes verily, in the place by you quoted, I
have declared enough to stay your marvelling.
" But in your service books," you say, " w^e
translate Alleluia into praise ye the Lord, as
though it had not as good a grace in the act
of serving God, as in the text of the scrip-
ture." Surely we are persuaded, that praise
ve the Lord, which every man understandeth
nath a better grace, and more agreeable to
the doctrine ot Paul, 1 Cor. 14, in the act of
the public service of God, than Alleluia not
understood but of the learned, although it be
in the text of the scripture. We think of all
other Hebrew words, which are to be trans-
lated into the vulgar tongue, that the church
may take ediiying by them. We may rather
marvel what moved the Greek and Latin
translators to leave it so often in the Psalms
untranslated, and yet sometimes to translate
it. If Alleluia in the act of serving God,
have such a grace above praise ye the Lord,
it hath the same above Laudate Dominum,
which vou yourselves use in your daily ser-
vice. _ Uut it is a great matter that you use
this holy word Alleluia, to join with the
church triumphant, between Easter and Whit-
suntide : by which reason you are disjoined
from the church triumphant, from Septuage-
sima to Easter, in which tiine you may not
use it, as Durand saith. But what a vain rea-
son this is, that you join with the church tri-
uniphant by using this term, we may consider
a little. Arethas, Bede, and other interpre-
ters, understand the praise given to God, to
be of the church niihtant in this world, and
not of the church triumpliant. Which church
militant is said to be in Heaven, because the
conversation of the faithful living on earth, is
notwithstanding in Heaven. Admit it should
be meant of the church triumphant, seeing
the angels and holy souls use no sound of

ords, as commonly understood, and easy to I words in praising of God, why should you

he understood of all Christians, arc many
times kcDt in their natural sound, and not
translated into Greek. Partly because they
were as well understood of them that pro-
fessed the religion, either of the Jews or
ChriHiianu, as the Greek words themselves :
partly to express in relation of things done

think you join with them in the sound of Al-
leluia, rather than in the sound of JMudate
Doniinum, or ])rn\se ye the Lord ? If the an-
gels and blessed spirits did use the sound of
the Hebrew Wdnl, yet they use that speech
which they all understand. But most times
your priests and bishops arc ignorant of the

APOCALYPfcJE.

109

understanding of that word, as apueareth
by Durand, which hath so many fond inter-
pretations of it, as would move laughter to
any man ttiat has but small sight in the Ilebrew
tongue. How much more therelore are your
people ignorant thereof ? Wherefore using
that term which you understand not, you join
not with the church triumphant, wliich under-
standeth the tongue of the angels, and praiseth
not God without understanding : Augustin ad
Ian, maketh a greater matter of it than we do.

Verily he showeth that it was used in his
time, being as commonly understood as the
rest of the public service, but other neces-
sary matter he maketh not of it, neither think-
eth the sound to be holier in Hebrew, than in
Latin. If Vigilantius thought Alleluia might
never be sung but at Easter, he held a su-
perstitious opinion : but the matter is not of
such weight to make a heresy of it. More
like it is, that Vigilantius misliked the invo-
cation attempted to be brought in by Hierom,
who as some write, brought the comaion use
of Alleluia from Jerusalem. " But the truth
is," say you, '• that by the use of the holy
scriptures, it hath more in it than praise ye
the Lord :" which if it be true, your vulgar
Latin translation hath erred as much as the
Protestants, translating it Laudute Dominum :
for that hath no more m it than praise ye the
Lord. And whereas this word hath but two
words in it, the verb and the noun. Your
vulgar translator doth commonly, and for
aught I know, always translate the Ilebrew
verb, by the Latin verb, Laudo, Luudate, Lau-
det, Laudent, Laudat, <^c. In all which he
hath shamefully erred, if our translation of
Alleluia be not right to say, praise ye the
Lord. As for the joy wherewith the praise
of God ought to be set forth in his church, it
must be taught by preachers, but cannot be
expressed by translators. If you would re-
ply, because it cannot be expressed, there-
fore the word must not be translated, so
often as it is used in the s(-ripture, that
were too great an absurdity. Whereof this
is nothing else but a malicious, foolish, and
unlearned quarrel, against the usage of prais-
ing the Lord in that sound of words, which
the people understand. As for your su-
perstitious and childish difl'erence between
Alleluia and Laus tihi Domine, the one tor the
Lent the other for Easter, I leave it to your-
selves, as meet tor your hypocritical service,
which is in sound oi lips and outward show,
not in spirit and truth.

The new found sermons of Augustin, de
diversii, are matter meet for such a question.
Ps. 148, he maketh no such fond difl'erence,
between Laus tibi Dnmine, and Alleluia, but
showeth that the church before Easter,
spending the time in fasting and prayer, did
celebrate the state of this life, but in praising
God at Easter, did signify the life to come,
which yet was not in possession : " For this is
Alleluia, which we sing," saith he, " which
is interpreted as you know, Laudate Dominum,
praise ye the Lord." Here you see all the
oeople understood Alleluia, as well as Law

date Dominum, and as well as our peoplo
understand praise ye the Lord. But it is a
(|uestion to be asked, why wc leave it out
altogether, no less than nine times in the
bible ol 1577, in the si.\ la.st psalms. To answer
you, lor my part, I know no such tran-laiiun,
that Icaveth it out as you say : tor that Bible
which I have, printed 1577j hath praise yo
the Lord ten times in the hve last Psalms:
torso many times Alleluia is in the Hebrew.
But in Psalm 143 it is not in Hebrew, and
therefore not in the English: except perad-
venture in some books of Psalms, printed for
the special use of. reading and singing in the
church, it is omitted by the printer, us all
other titles and inscriptions of the I'salms,
which are not usually read or sung in the
church service. Which if it be so great a
matter, we must ask the Papists, why they
left out Alleluia altogether m their Portuis
secundum usum Ecclesiee Sarum in every
Psalm where it is both in the Hebrew, and
in their o\yn vulgar Latin translation, not oidy
in those si.t last Psalms, hut alsoin twelvo
oth-T Psalms. Fs. 104. 105. lOC! 110. 111.
112. 113. 114. 115. 116. 134.a/idl35. Aueustin,
vousay, " affirmeth that Amen and Alleluia
be not translated into any other language for
the more holy autiiority oUhe words so remain-
ing." Indeed he saith, that the knowledge
of the Hebrew and Greek tongues is need-
ful for men of the Latin speech, to understand

j such words which are often lound untrans-
lated, as Amen, Alleluia, ilacha, Hosanna.
Of which he saith, the antiquity of the two
former is kept for a more holy authority:
meaning that they do set forth more lively
the godly allection of them that used them
in the scriptures : as^ if men in English will
tell a story of a Frenchmen or German,
when it cometh to his speech, they will ex-
press a word or two of his country language
to make the narration seem more fively.
But he doth not affirm that they be not trans-
lated into any language, for then he should
speak untruly, as I have proved in the be-
ginning, seeing they were in his time trans-
lated into Greek and Latin, and he himself,
Ps. 148, translateth Alleluia, Laudale Domi-
num. Eucherus Allduia in LatinumsonnI, Lau-
date Dominum. Junl. lib. 2. cap. 2. Amen,
vere $ive Jidilller. Rcmigins inPs. 101, Inter-

[ prelatur AHduiah, iMudale Dominum. Neither
doth he mean, that there is more holiness in
the sound of Hebrew syllables, than of llio
Latin. But as the Hebrew tonirue is called
the holy tonsue, because the holy scriptures

j of the Old Testament were first written in it,

j which yet may bo and have been in nil good
times of the church translated into any other
languages. Epist. 178, answering the like
quarrels of the Arian Pascentius, which ca-
villed that the (.Jreek word Homotu^ion was
not found in the scripture, Augustin proveth,
that the sense and meaning thereof is lound
in the scriptures, and this term he useih,
because it was agreed upon in the Council of

j Nice, where (ireek Bishops were the chief

! that confuted the heresy of Ariua.

410

APOCALYPSE.

Now seeing the church hath received this
Greek term, Re thought it meet to be used,
and not to be altered, so long as it were un-
derstood and known to have the sense in the
scriptures. When the church of ail nations
had received to sing Amen and Alleluia in the
Hebrew tongue, it was not " lawlul for the
Latin man, or the barbarous man, to translate
them into their own language :" he meaneth in ;
the public service, seeing the people under- i
stood them, and the custom ot the church is
not witiiout cause to be broken. But that
they might not be translated into other
speeches, or pronounced in. other languages, '
it the people understood them not, is tar (rom
Augustin's meaning.

Hierom, Ep. 137, rendering a reason why
these words and such other, were retained
in the scriptures, saith, " That the Septua-
gint _ or the apostles provided, that seeing
tlie first church was gathered together of the
Jews, they would invoOate nothing that might
oiTend the believers, but delivered as they
had received from children : but afterward
when the Gospel enlarged into all nations,
things once received, could not be changed.
Although Origen say, that because of the pro-
priety of every language, that they could not
so well be expressed in other tongues as in
their own, it is much better to leave them un-
translated, than by translating to diminish the
force of them."

But notwithstanding this opinion of Origen,
he doth translate both Ameii as the seventy do.
Fiat, or as Aquila did, Faithfully, and Alleluia,
Laudate Domiimm, Praise ye the Lord. But
Gregory will bear you witness, that our na-
tion, with their Christianity, received the
Hebrew word Alleluia. And what of that, so
long as they understood it ? That the plough-
men in Palestine sang Alleluia, Hierom re-
jiorteth, which they understood, because it is
all one in the Hebrew and Syrian language,
which was their vulgar tongue : and therefore
they might well understand it in the monas-
tery, which was commonly understood in all
the world abroad. " But it is a sacred. Chris-
tian, mystical, and angelical song, and yet in
the new service it is turned into, Praise ye
the Lord."

Is not Praise ye the Lord a sacred. Chris-
tian, mystical, and angelical song? doth no-
thing please you but that which the people
understand not ? That which the angels svmg
in the Syrian tongue to the shepherds at the
nativity of Christ, was a sacred. Christian,
mystical, and angelical song : yet you sing it
in your mass, neither in the Syrian tongue in
which they pronounced it, nor in the Greek
tongue, in which Luke did write it, but in
Latin, and yet not in the Latin of yourauthen-
tical translation, nor indeed truly translated :
for you sing in Excelnis, and not in Allissimis,
and yet 1 think it were but a small matter to
pick a quarrel against you.

Therefore Alleluia is not quite gone, as you
say falsely, when we have the full sense and
meaning of it in our language, much better
than you have of that angels' song, which you

call Gloria in Excelsis. We sing therefore the
Lord's songs, his name be praised forever, in
our own country, and in our own language,
and in the unity of the church of God, out of
the filthy sink of Babylonical superstition.

Bijt last of all, you think you may ask us whe-
ther it be all one to say, Malt. '21, Hosanna, and
Save us we beseech thee. And we think we
may answer you, that it is not all one : for
Hosanna signilieth. Save we beseech thee,
not save us. The people therefore prayed for
the prosperity and increase of the kingdom of
Christ, as the prophet taught them long be-
fore: and the apostle to express their godly
zeal, useth the very word which they uttered.
'I'hat it was a word of e.xceeding congratula-
tion and joy, is not in the signification of the
verb, but in that special use of it, and so in
the word Alleluia. It is one thing to translate,
another thing to give the sense, according to
the circumstance of the text translated.

Therefore Alleluia is as truly translated,
and may as well be expressed in English by
Praise ye the Lord, as it is in Latin by Lau-
date Dominum : witness Augustin, Hierom,
and your own vulgar Latin interpreter, who
profane and diminish the signification thereof,
by Laudate Dominum, as much as we do, by
Praise ye the Lord._

8. For our translation of this word ^aaiu/iar.!,
Luke cap 1, the reader may be resolved in
that place. We translate a word that hath
diverse significations diversely, as the under-
standing of every place requireth. So here
we translate it justifications, righteousness,
or just deeds, as the author of the homilies in
Augustin translateth them, Justa facta, or
any thing that hath the same sense. And we
fear no inconvenience to translate it justifica-
tions in English: for our justification before
God by faith only will never be overthrown
by that term, though we deny not, but these
justifications be the good works of Saints.
But where we say they " be so called, because
they are the fruits of faith, and of the justice
which we have by faith only," you say, "it is
most evidently false, and against the very text
and the nature of the word." Concerning the
text it is this : To her was granted, that she
should be clothed with fine linen or silk,
clean and shining : for the fine hnen or silk
is the justification of Saints.

This text compared with Apocalypse, chap.
7. 14, showeth whence the beatify of this gar-
ment cometh ; verily, not of the justice of men,
but of the blood of the Lamb, and the merit
of his sacrifice. Therefore the text hath no
evidence for you. But the nature of the word
afiordeth you a strong argument : " for there
is no cause," you say, " wliy any thing should
be called a man's justification, but for that it
maketh him just." Here you reason child-
ishly of the etymology of the Latin word .;«.•!-
lifico, which signifieth indeed properly to make
just ; but in scripture is often used to account
just, to declare just, to acquit in judgment, as
infinite words are used unto other significa-
tions, than can be taken out of their precise
etymology or derivation.

APOCALYPSE

411

Therefore you must reason of the nature
ot the Greelc word iiKanofiara, except you
will allow justifications to be taken in as many
significations as (Siraiw/jara be. If you will
do so as reason would enforce you, there is
cause why a ihin^ may be called a man's jus-
tification, which doth not make him just, but
declare him to be just. In the Psalms, often-
times your vulgar Latin translation useth this
word justijicaliones tuas, for God's justifica-
tions, and Luke 1, Justijicalionibus Domini,-m
the justifications of the Lord. Might you not
as well say, " there is no cause why any thing
should be called the Lord's justification, but
for that it maketh him just ?"

If there be cause why any thin^ may be call-
ed the Lord'sjustification, which doth not make
him just, there is also cause, why a thing may
be called a man's justification, which doth not
make him just, but declare him to be just:
and so are good works the justifications of
yaints, because they declare them to be just,
not because they make them just before God,
as we have proved more at lar£?c, James 2.
Wisdom is justified of her own children, and
yet she is not made just by thetn. The pub-
iicans and sinners justified God, yet they
made not God just. Jerusalem hath justified
her sister Sodom, yet she hath not made her
just. Wicked judges sometimes do justify the
ungodly men, yet they make them not just.
Tlie Pharisees justified themselves, yet they
made not themselves just. The lawyers call
that a man's justification, which maketh nei-
ther the man nor his cause just, but declareth
ihcm to be just.

The word is not justification, but justifica-
tions, in the plural number, whereupon you
may as well conclude, that every good work
is a man's justification by making him just,
and so you nave not two justifications making
a man just, according to your new distinction,
but infinite justifications- But in truth all
these justifications are the efl'ect of one justi-
fication, which is by faith only in the merits
of Chtist, and are the ornament and outward
garment declaring the inward justice of the
soul. For garments are all without the thing
clothed with them, and arc not called inward,
in respect of the thing clothed, but in respect
of more outward garments. Therefore this
pure shining garment is the light of good
works, proceeding from inward faith, and
shining outwardly, the glory of their heavenly
Father.

10. This place is not abused by Protestants,
but provcth invincibly against Papists, that
all religious worship and service belong
to God, and may not be yielded to any crea-
ture. But you say, " it maketh for no such pur-
pose, but only warneth us, that divine honour
and the adoration due to God alone may not
be given to any creature :" yet the text is
plain, that all religious worship and service
are due to God alone, and to no creature. For
the angel saith not, worship God only with
this kind of service, but worship God : sisni
fying that this service was due only to God.
A-ugustin saith ; " We honour the angels with

love, not with service, neither do we build
temples to them : for they will not be bo ho-
noured of us, because they know that we our
selves, when we are good, are the temples of
the highest God. Thenlore it is rightly writ-
ten, tiiat a jnan was lorbidden by the angel,
that he should not worship him, but one God
only, under whom he was a fellow servant
with him. Hut they which invite us, that we
should serve them, and worship them as gods,
are like to proud men, which if they might,
would likewise be worsiiipped : but to sufi'er
these men is less perilous, but to worship
the angel is more dangerous. Let religion
therefore bind us to one God omnipotent, be-
cause between our mind by which we under-
stand him to be the Father and the truth, that
is, the inward light by wiiit-h we understand
him, there is no creature interposed."

By which sentences it is manifest that he
meaneth, that all religious worship and ser-
vice are due only to God, and that whosoever,
angel or man, requireth or receiveth any re-
ligious worship or service, he usurpelh that
which is due only to God. Where it is to
be noted, that he overthroweth your distinc-
tion of I^itria and /Julia, seeing he dcnitth
religious Dulia or service, to be due unto
angels, who are to be honoured with love, not
with service. But where we reply that John,
so great an apostle, could not be ignorant, that
no angel is to be worshipped as God, and
therefore intended not to worship the angel
as God ; you answer, "by the like reason, if
this latter kind of reverence had been unlaw-
ful, he could not have been ignorant thereof,
nor could have done it." But it is mnnifest
by his own confession, that he was twice de-
ceived in this point, not of ignorance, but of
forgetfulness in this ecstasy ot mind, while he
beheld the glory of the angel that showed him
these things. But the other error of worship-
ping the creature as the Creator was too gross
an error, to enter into any so religious ancTwise
a heart as the apostle had. Athanasius contra.
Arr.lih. 2. Euthym.Pmwplpar. I. tit. 11. Gre;!^.
Nyssen. Oral ad Simpl. de filio. Eutliy. Pan.
jmr. 1. tit. 11. Cvn7. Thc.mu. lib. 2. Grrgoriiu
Bwticus dcftde ad Gallon Ptuc. Aug.

We might have learned, you say, of Au-
gustin, how this fact of John was corrected
by the angel. Augtistin indeed answering the
question, how the civil adoration yielded by
Abraham to the people ol the land, might
stand with that saying of Chri.^t ; "Thou
shalt adore the Lord thy God, and him only
shalt thou serve," showeih, that civil adora-
tion is not there lorbidden, but religious ado-
ration and service, which is proper m God.
" Neither let it move," saith he, " that in ano-
ther place in a certain scripture, the anpel
forhiddcth a man to adore him : for the anpel
seemed or appeared to be such a one ns he
mi^ht be adored instead of Grui: and there-
fore the worshipper was to bo corrected."
Whereby he meaneth no more, but that the
glorious apparition of the anccl deceived .hhn
to think that he miuht be adored with reli-
gious worship, which pertainclli only to God ^

4!2

APOCALYPSE.

whereas angels arc so honoured, as he said
before, with love, not wiih religious service.
But you say, "the angel was so full of ma-
jesty representing Christ's person, and in his
name using divers words proper to God ; as,
I am the first and tiic last, and am alive and was
dead, that he might well be taken by John,
by error of his person, to be Christ himsell."
But this could not be for divers causes. For
this was not the same person that appeared
in the first chapter, like to the Son of Man :
which was Christ himself, and no Angel that
presented his person. As Christ himself ap-
peared in his own person to Paul. Acts 9. And
at other times, so did he there unto John.

John confesselh, that this angel which
showeth him these things, was one of the
seven angels that had the seven vials chap.
16. 1. Therefore he could not be deceived
in his person, to think he was Christ. lie
willed him, immediately before, to write,
" Blessed are they thai are called to the sup-
per of the Lamb," which John was not igno-
rant to be Christ, according to the vision
which he reporteth, chap. j. Theretbre it is
manifest, that John knew this angel not to be
Christ, and therefore erred not in his person
to think he was Christ, and intending to wor-
ship him as Christ, but to worship him as a
heavenly angel, that had showed him these
things, and opened these great mysteries
unto him. Therefore in vain you go about
to excuse his fault with your shameless dis-
tinction, which he doth plainly confess, to the
glorv of God, and the edifying of the church
in the true and sincere worship of God.
Where you say, he was not culpable at all
in his fact, and sinned not in this adoration,
you will belike remove the crime from John
to the angel: who forbade him the fact,
wherein he sinned not, nor was culpable at
all. And it is a very gross error of your
Schoolmen to hold, that if a man worship a
devil in the shape of an angel, he sinneth not,
nor committeth idolatry formally, but only
erreth materially. As though sin of igno-
rance and error were no sin, because it is
not so great as sin against knowledore ; and
as though men were not bound to learn to
know God, that they worship none instead of
God, nor with the worship that is due only to
God. The man of God that believed the old
Prophet which lied unto him sinned grie-
vously, as appeareth by his punishment, be-
cause he transgressed the word of the Lord,
and did not examine his prophecy, by that
which he was assured to be the word of God,
1 Ret;. 13. So if John had worshipped the
angel as Christ, he was cul[)able, because he
did not first consider whether he were Christ
indeed. But in truth he did so appear to be
one of the seven angels, that John could not
be ignorant that he was not Christ.

But where vou defend him by his know-
ledge of all (hities of a Christian man, you
labour in vain lo excuse him, seeing not only
in this place, but also after this admonition,
ho commiiicd the same offence, as he con-
fesflCth, chnp.'i-l, of human frailty and forget-

fulness, though not of general ignorance oi
Christian duty. Upon which place Ambro-
sius Ansbert writeth thus : " It is greatly to
be marvelled why John, contrary to the prohi-
bition of the angel, would have worshipped
him the second time. For before in like
manner he had forbidden him to adore him,
and taught that God only is to be adored.
What meaneth it therefore, that contrary to
his commandment, who verily as a messen-
ger of truth, had told him before, that this
honour of reverence was of duty to be offered
not to a creature, but to the Creator, he would
now honour him again ? Unless perhaps, he
joined this and the former vision together,
and repeated the same things which he did
before : or else being stricken with great as-
tonishment of the visions, he confesseth that
he had forgotten that which the angel com-
manded him before, and so would have ado-
red him again."

That you affirm, John to have been in as
great honour with God, yea and in more than
rn^ny angels, you show your boldness, to
pronounce so confidently of that which no
mortal creature knoweth. The word of God
telleth us of the dignity of the childrenof God
after the resurrection, to be equal with angels,
but in this frailty of life whereto they are sub-
ject, they must needs be inferior to angels,
seeing Christ himself in whom was no frail-
ty of sin, was made inferior to the angels, by
the suffering of his death, Heh. 2. 9. Your
second explication is yet more absurd, that
the angel and John should strain courtesy, as
men do, in yielding and refusing reverence
one of another. But the words of the angel
do plainly confute this fond gloss. For ren-
dering a reason why he will not be adored by
John, he saith, " tliat he himself is his fellow
servant." He saith not that John is in grace
and merits before God as good as he. But
he is a servant as well as he, bound to wor-
ship God their common Lord, as much as he
is : not to receive worship of his fellow ser-
vants : that he is fellow servant, not only of
John, but of the rest of his brethren that have
the testimony of Jesus. And cap. 22., and of
them also that keep the words of this book,
that is of all Christians. Therefore he strain-
eth not courtesy in respect of John's great
graces and merits: for he will not receive
this worship of any Christian, by the same
reason that he refused it of John. The
words are manifest, .Tohn is precisely ad-
monished of ihe angel, of error and unduti-
fulness in the fact, yet soon after of forgetful-
ness falleth into the same error and unduti-
fulness again. " But howsoever that be," you
say, " this is evident, that the angel's refusing
of adoration, taketh not away the due reve-
rence and respect we ought to have to an-
gels, and other sanctified persons and crea-
tures." We would not by any means take
away the due reverence and respect we
ought to have to holy persons and things,
whatsoever be sanctified by God. But it is
evident, that this the angel's refusing of ado-
ration, taketh away all religious adoration or

APOCALYPSE.

413

service of angels, or other creatures wliatso- ] But this due reverence and estimation of
ever, which is due only lo God. Bui where such things is no religious adoration, worship
you say these words, "See thou do it not, or service of ihose thuiKS, or due to those
signify rather an earnest refusal, than any things. Theretore the temple, the labur-
signit'iChtion of ciime committed thereby," it nucle, the ark, the propitiatory, the churu-
is very absurd. For these words be not only bin, the altar, the bread of propojiiion, the
of refusal, but of prohibition, as every child sabbath, and all their holies, were esteemed
knoweth, and Auguslui in the places betore and reverenced as holy things, but not ado-
meniioned doth testily. Seeing therefore red, worshipped or served, by religious kneel-
they prohibit that which was to be done, as ing to theui, bowing to them, or praying to
Augustin also contesseth, the doing ol that them. Likewi.se the sacrainenis of Ch'ri.st,
which the angel forbiddeth must needs be a are to be reverently esteemed and honoured,
crime, whosoever committeth it, and the and the seals ol God's promises; but not
greater after so earnest a prohibition. j to be adored, worshipped, served, kneeled

Concerning the expounding ol doubttul pla- to, or prayed unto,
ces of scripture by conterence of other clear To omit the Lord's Supper, because it is in
places wherein you deride us, Augustin saith, j controversy, what true Catholic ever said
"Nothing almost is fetched out of these ob- that baptism, or the water thereof is to be
scurities, which is not found elsewhere, to be I adored, worshipped, served, by bowing or
uttered most jilainly. De doct. Christ, lib. 2. j kneeling to it, or by praying to it? The like I
cap. 6. Now this text is so clear and evident ' say of tlie gospel, scriptures, or the name of
of itself, as it is one of those places, which j Jesus, to which no religious adoraiion, wor-
may serve to expound the obscurity or dilH- ship, or service is due, although they are to
ciiliy of other texts, where any doubt may be honoured and religiously esteemed for
arise concerning relidous adoration and ser- God and Christ's sake, whose word and name
vice, which is due only to God. But seeing they are. And although men may kneel while
you will be blind in the clear light of the sun the scripture is read, or bow while Jesus or
at mid-day, and make doubt of this place Christ is named, yet to the books or the
where none at all needeih, but to cloak your sound of the name, no adoration is to be given,
shameful idolatry, yielding religious worship but only to God. God's priests and prophets
and service to creatures : let us consider : are to be honoured with civil reverence for
your three doubts or questions. "Whether [ religion's sake, wiill charity, as Augusiiti saith
there ought to be, or may be any religious ; of angels, not with religious service, with du-
reverence, or honour done to any ere iture ?" ! ties of the second table, not with any duty of
But here, because you have Augustin flat j the first table.

against the grand question, you distinguish i Your second question is, " whether that
of this word religion and religions, by peti- ! honour be called adoration in Latin, or by a
lion of principle or begging the matter in j word equivalent in other languages." In the
controversy, that there is one kind of reli- ' scripture, that religious reverence and due es-
gious worship proper to God, and another to timation of holy things is never called adora-
creatures, whereas the question is, whether , tion, worship or service of those things, nor
all religion and religious worship and service j by any word equivalent. The prophet, Ps.
be due only to God '! But because I will not i 98, saith not, adore his footstool, but adore ye
strive with you about a term, if we might ' at or before his footstool, because it is holy,
agree about the matter : so that you will [ That verse 5 is plainly expounded in the last
grant with Augustin in the place by you quo- i verse of the Psalm, even in your viilsjnr trans-
ted, " That we may have no religion or re- laiion. In the Hebrew text it is plain. Like-
ligious worship and service of the works of wise Ifel). 11, the text is not, ihat Jacob ador-
men, that is of images, for the workmen ed the top of his rod, but ihat he adored upon
themselves that make such things, are better j the end of his staff, that is, leaning upon his
than their works, whom yet we ought not to I stafl', as it is proved in the answer to your
worship." That we ought to have no reli- notes upon that text. Your last question is,
gion or religious worship and service of dead " whether we may, by the scriptures, fall
men: "For if they lived godly, they are not I down f)rostrate before those thing.s or at the
so taken that they seek such : but they will ! feet of the persons that we so adi)re." To
have him to be worshipped of us, by whose this question I answer, with relieions adorn-
illumination they rejoice, ihat we are fellow tion, we may nol adore any thing nr person,
servants of their dignity or worthiness, j but God only. But we may fall dounpros-
Therefbre they are to be honoured for imita- trate, or kneel in adoring of God. Where you
tion sake, they are not to be adored for reli- i say, "that our arguments make as much
gion." That we ought lo have no religion | against civil duty, as religious," it is utierly
of angels, whom we honour with love, not j false. For we distinguish duties, according
with service. If y^u will ^ant all this with as God himself haih disiinL'uished them, by
Ausrustin, I will not hold ycru so hard at the the two tables of his law. In the first table
staff's end for this term religious. There is of r liL'ion, we find but one duty of adoration,
a religions reverence due to such things as which is [irohibiied lo be given to any crea-
arc holy by sanciitication, and application to , lure, and commanded lo be given only lo (Jod.
the service of God, in respect that they arc " But that the scriptures do warrant us to bow
by God sanctified and applied to his service. I down our bodies at the p

presence, or at the

4U

APOCALYPSE.

ieet of holy persons, specially angels, you
have examples lo prove." Examples are no
warrant against a law, except they be allow-
ed by the law, or the law maker. Although
some ancient writers think that before Christ
came in the tiesh, angels might be adored,
but not since. You say, Abraham adored the
angels that appeared to him, Gen. 18. Where-
to I answer, he adored them with civil adora-
tion, as honourable and reverent personages,
because they came in the shape of men, sup-
posing them to be men, as his preparation for
them lieclaretli: yet one of them was Christ,
whom he might have worshipped with divine
honour. You say, " Moses adored the angel
that showed himself out of the bush, which
was a creature, although he represented
God's person, Ex. 3, as the angel that spake
here to Jolm." Touching Moses, your own
vulgar Latin text is plain, that it was the
Lord himself, and the Hebrew text calling
him the angel of the Lord, m^aneth plainly
Christ, and no creature. Paul so calleth him
expressly, 1 Cor. 10. 9. Exod. 13. 32, he is
called the Lord which led his people out of
Egypt, that sometime is called the angel, be-
cause he is the angel of the covenant, as Ma-
lachi calleth him. Mala. 3. 1.

" Balaam adored the angel that stood be-
fore him with a sword drawn." Num. 22. I
might answer peradventure, that Balaam's
example is meet tor Balaamites to follow. But
indeed the Hebrew text saith not, that he
adored the angel, but that he inclined his
head, and bowed himself upon his face, ador-
ing God, when he saw his angel ready to take
vengeance of him. " Joshua adored falling
flat down before the feet of the angel, calling
him his Lord, knowing by the angel's own
testimony, that it was but an angel." He knew
by the Lord's testimony that it was Christ
hmiself, the prince of ilic armies of the Lord,
that appeareti to him in the similitude of a
man. Within three verses after he is called
Jehovah, the Lord himself. Wherefore nei-
ther this, nor any other examples you can
bring, proveth that it is lawful lo adore, wor-
ship, or serve angels.

You proceed and say, " not only to angels,
but also to great prophets, this devotion was
done, as to Daniel by Nebuchadnezzar."

No religious adoration was ever lawfully
given to any prophet, but civil adoration of
love, not of religious service, though in re
spect of God, whose servants they were, as al
civil honour given to earthly kings and other
persons in authority is in respect of God,
whose ministers they are, yet is no religious
adoration, worship, or service. Therefore it
was shameful idolatry that Nebuchadnezzar
would have ofTered sacrifice to Daniel, who,
without doubt, did withstand him, tliough it
be not expressed. Yet it is easily to be
gathered, not only by the piety of Daniel, that
would never admit such a sacrilege, but also
by the 47th verse of iliat chapter, where the
king's answer to Daniel is rehearsed, ac-
knowledging that the God of the Jews, is the
only God, to whom only all religious service

and worship are due. Therefore you do
shameiully slander the holy prophet, in say-
ing that he did not refuse that adoration and
outward offices of religion, and Hierom that
he doth defend the same. Though Porphyry
was a wicked blasphemer, yet it is a shame to
belie the devil, tor neither did Porphyry
charge Daniel with intolerable pride, but
said It was incredible that such a proud king
would adore his captive.

These be the words of Hierom upon Daniel
2. 46. " At this place Porphyry doth cavil,
that the most proud king never would have
adored a captive. As though the Lycaonians
also would not have offered sacrifice to Paul
and Barnabas, because of the greatness of
their miracles. Therefore the error of the
Gentiles, which think all that is above them-
selves to be gods, ought not to be imputed to
the scripture, which doth report all things
simply as they were done. But also we may
say this, that the king himself did declare the
causes of adoring antf ofTering of hosts, iii-
cense, and sacrifice, saying luito Daniel, veri-
ly your God is the God of Gods, &c. There-
fore he doth not so much adore Daniel, as
God, which revealed the mysteries in Daniel.
As we read that Alexander the Great, king
of the Macedonians did, in the high priest Je-
hoiada. But if this interpretation be misliked,
we must say, that Nebuchadnezzar being con-
founded at the greatness and astonislnnent of
the wonders, knew not what he should do, as
he that understood who was the true God^
and Lord of kings, and adored his servant and
burned incense to him.

You see plainly that Hierom doth not de-
fend this religious service to have been law-
fully offered to Daniel, but yieldeth reasons
that might move the proud king to worship
Daniel, as the Lvcaonians would have ho-
noured Paul and Barnabas, or thinking to wor-
ship God in him, as Alexander did in giving
reverence to Jehoiada the High Priest. The
falling down before Elizeus by the children
of the prophets, and by the Shunamite,was civij
and not religious adoration, so I say of Achior
adoring Jucfith. Therefore by comparing the
scriptures, we do not find that religious ado-
ration, worship, or service, may be done to
any creature, how holy soever, but only to
God and Christ, which John was manifestly
forbidden to do to any other. But you say,
"the angel for causes, might refuse that
which John did lawfully do unto him." But the
angel might not forbid that which was lawfiil
to be done, except you will set him to school,
and teach him such divinity as he never
learned in heaven. For he doth here straight-
i ly forbid him, saying, "See thou do it not,"
• and addeth a reason why he neither ou^ht to
I receive such adoration, nor John to offer it,
] because he is fellow servant with him and
I all true Christians, to whom no such adora-
tion is due, but only to God. Which if it had
not been his express meaning, he should
have induced John into an error, and caused
him to think that God only is to be adoredi
which is an error by your doctrine, it" saints)

APOCALYPSE.

415

angels, images, relics, &.C., may be adored
witli religious adoration. If there were causies
known to you, why the angel might rel'use
that which John did lawfully untu him, why |
doth he not rather express those causes, than
these which you hold to be no causes. If you
know not those causes, why do you dream of I
that you know not, and deny those to be
causes which the angel doth express? Be-
cause he is a servant, not the Lord, a crea-
ture, not God to whom only all religious ser-
vice is to be given.

But you conjecture there were causes why
the angel might refuse that whicii John mii^ht
lawfully give to him, as Peter did refuse ilie
honour gwen him by Cornelius, according to
Chrysostom's opinion. But you do without
shame slander Chrysostom, for there is no
word to prove that Cornelius did lawfully
offer to adore Peter, nor that Peter might law-
fully take such kind of adoration, as I have
showed. Acts 10, sec. 7. For adoring of the
angel of Philadelphia, cap. 3 ; where Christ
himself and not this angel foreshoweth that
adoration.

Arethas saith, " worship not me, saith the
angel, as foreshowing things to coine, for this
utterance of prophecy is not mine," &c. By
which you 'see that he meaneth, that John
worshipped him as an angel, which had fore-
showeu-these things, not as God, nor suppo-
sing that he was Clirist. Ambrosius Ansbert
saith in the person of the angel ; " '1 ake heed
that thou go not about to yield unto a crea-
ture the honour which is proper to God only,
but rather consider and give thanks, because
he whom thou goest about to adore, is in no-
thing thy superior, is in nothing now found
more excellent than thou, because we are
fellow servants of one Lord, and fellow citi-
zens of one city, although according to the
dispensation of the mystery he seemeth now
to be preferred before thee. And hereof cer-
tainly thanks are to be given to the Redeemer
of us all, because that nature which before
did worship angels, and was not forbidden,
now by his commg, is both forbidden to adore
them, and also is judged in nothing inferior
to them. And lest we should think that this
dignity is proper only to John, when the
angel said unto him. See thou do it 'not, I
am thy fellow servant, immediately he added
and said, and of thy brethren, having the testi-
mony of Jesus."

ClUPTER 20.

2. If a thousand years simiify no certain
number of years, but the whole time of the
New Testament, neither do the forty-two
months of Antichrist's reign, signify a cer-
tain number of three years and a hall, but
rather the whole time of his reii,m, which is
but short in comparison to the eternal reign
of Christ.

4. Augustin speaketh not of Popish sees
and consistories, in which the prelates of the
Antichristian church take their ease in the
one, and serve their covetousness, or exer-
cise their crnelty in the other ; but he saith,

" They are to be understood of Sedet prcepoti-
torujii, the seats of the overseers or govern-
ors of the church, and of the governors them-
selves," wliich execute judgment by preach-
ing the word of (jod, and exercising Chris-
tian discipline.

4. The rest of the souls fry not in purgatory,
while the martyrs reien in Heaven with
Christ. " For although," saith Augustin,
" tl)ey are not yet with their bodies, yet iheir
souls do even now reign with him, while
these thousand years do run, wherelore it is
read elsewhere' in the same book : Blessed
are the dead, which die in the Lord, from
henceforth nosv, even so saith the Spirit, that
they may rest from their labours : for their
works lollow them. So the church reigneth
now, first with Christ in the living and in
the dead. For therefore, as the apostle saith,
Christ died that he might have dominion over
the (]uick and the dead. But he maketh men-
tion of martyrs' souls only, lor iliat they aa
chief do reign being dead, which had fought
for the truth to the death : but of a part we
understand the whole, even the rest that are
dead which pertain to the church, which is
the kingdom of God.

5. Regeneration in the elect is sealed to
them by baptism. But seeing baptism may
be given out of the church whicli shall at-
terward be efiectual in the church, when
they that were baptized by heretics come
to the Catholic Church, it is manifest that
regeneration is not made in baptism ex opere
operato of the work wrought. For they may
have the right seal of regeneration, which
yet have not the right faith and spirit of God,
whereby they should be regenerated.

5. Because the common people in Augus-
tin's time, did commonly and specially call
them in Latin Sacerdoles, which were bishops
and elders, as the scriptures nameth ihem :
he giveth warning that the word Sacerdoles in
this place, doth not signify those special offi-
cers of the church, but all true Chri.'^lians,
which are all Sacerdoten, that is, sacrificers,
because they are members of that one high
sacrificer, Christ • but you think his words no-
table, because he .«aii"h, that bishojis and el-
ders are now properly called Sacerdoles,
where he meaneth not, that this term is pro-
perly appertaining to them, but that they were
now, that were in his time, so called pecu-
liarly, whereas the name is general to all
Christians. For he meaneth not that bishops
and elders be called Sacerdoles, that is, sacri-
ficers properly, and all other Christians im-'
1 properly : but the adverb properly is opposite
j to general, and signifieth no more than spe-
cially or particularly. Therefore this place
1 is rather a reproving than allowing of tliem
' that call the ministers of the church properly
■ or peculiarly by the natne of Sacerdoles, which
1 is common to all Christians, men and w;omen.
j Neither is it any confusion to them which rr-
' fuse not the name of priest, when it signifieth
I no more than the Greek word importeth,
I which the Holy Ghost useth, and whence
1 it is derived : but only when by perverse

416

APOCALYPSE.

usage of our English speech, it is taken to ;
si'^nily a sacrificer, which indeed it doih not
si°nity. As lor the name ministers being
used in scripture, no man ought to reluse, i
but mlher tlie name of Sacerdotes, which the
scripture of the New Testament never useth
for a bishop, elder, or priest of the New Tes-
tament. .

7. Augustin saith, which you do fraudu-
lently omit, to have a simple colour of his au
thoriiy against us ; " If this be to the devil, to
be bound and shut up, not to be able lo se-
duce the church, then shall this be his loosing ;
that he may be able, God forbid. For the
church shall never be seduced by him, being
predestinated and elected before the constitu-
tion of the world, of which it is said, the Lord
knoweth who are his. And yet the church
shall be here even in that time in which the
devil is to be loosed: as since the time it
was instituted, it hath been here and shall be
at all times in her children, or iiiembers which
bv birth succeed them that die." By this it
is manifest that Augustin speaketh not of the
visible estate of the church, in which are
many hypocrites, but of the congregation of
ihe elect, that shall never fail, while the
world standeth. Now let us see what you
{iather out of him. First against the old he-
retics the Chiliasts, in which error certain
great clerks were entangled, whereupon you
infer, " That the scriptures are hard, and that
there is no security, but in that sense which
the church holdeth." Concerning the hard-
ness of the scripture, it is a sorry conclusion,
because one prophecy of things to come is
hard, therefore the whole scriptures gene-
rally are hard. But although we grant unto
you that many things are hard in the scrip-
ture, yet it will not follow that all things are
hard therein. Augustin doth plainly teach
vou, De doct. Christ, lib. 2. cap. 6, " That the
Holy Ghost hath so magnifically tempered
the scriptures, that by plain and easy places
he might provide against famine, and by hard
places he might wipe away loathsomeness,"
that commonly ariseth of plenty and abund-
ance easily gotten. Whence the security of
understanding those difficulties is to be ob-
tained, he showeth, when he saith, " That
nothing almost is with any great study gained
out of those obscurities, which is not found
elsewhere to be uttered in the scriptures
most plainly." Meaning that all things ne-
cessary to salvation, are most plainly delivered
in the noly scriptures, though there be some
things pertaining either to the times that are
passed, or to the time to come, which are not
necessary for us to know, that are difTicult or
hard to be understood. There is therefore
undoubted security, in the plain text of the
scripture, though they that boast them.selves
to bo the church, do hold the contrary. There-
fore the sense which the church holdeth, must
be grounded upon the scriptures, if it be true,
if it be not grounded upon the scripture, there
is no H(-curity in holding it.

Seeing the (-hurch is oftentimes as uncer-
ta:in as the question to be decided by the au-

thority thereof, what security can there be in
tlie sense, which the church holdeth, before
it be certain, which is the church ? And if
there be so easy a rule of security of truth
ill the sense, which the church holdeth, it is
marvel that it was unknown to Papias, Ire-
neus, and so many ancient fathers of the pri-
mitive church, which erred in this point : of
the kingdom of Christ to continue on earth
for a thousand years, which Augustinjudged
to comprehend all the time of the church
upon earth, since the death of Christ to tho
end. Although it may well be taken for ii
thousand years after Christ, during which
time the devil had no such power to obscure
the grace of Christ's redemption, as he hath
obtained since by the Pope's doctrine of merits,
satisfaction, and justification by works, in
Pope Joan was a lively image of the whore
of Babylon, so of the loosing of Satan in Pope
Sylvester II. Who being a ccnjurer and sor-
cerer by the devil's means was made Pop(-,
as is iamouS; even in the Popish stories ; a
number also of whose necromantical scholar.'?,
as Benno the Cardinal, v.ho lived not long
after him, affirmeth, by the devil's means, ob-
tained the seat of Antichrist. But to return
to your observations, you say, ." The late
heretics are by the said words fully refuted,
not only affirming that the church may be se-
duced, but also holding that the vef-y true
church may err, and fall from truth to error
and idolatry." What licentiousness of lying
and slandering is this, that you usurp so com-
monly ? which of us ever said, that any one of
God's elect might fall from Christ to idolatry
finally ? much less the whole church of the
elect and predestinate, of which Augustin
speaketh. But this we say with Augustin,
that " They which being overcome, do follow
the devil, pertained not to the predestinated
nunibers of the sons of God. It is to be con-
fessed that when iniquity aboundeth, the cha-
rity of many waxeth cold : and that through
the unaccustomed and most grievous perse-
cutions and deceits of the devil, when he is
loosed, they which are not written in the book
of life are many that should yield." We say not
therefore that the whole church or any true
member thereof should be seduced unto de-
struction, but that many of the visible church,
whose names are not written in the book of
life have been seduced by Antichrist's per-
secutions and deceits, especially after Satan
was let loose. We say also that the Pope,
which is the devil's vicar, and not Christ's, is
Antichrist, which hath no lawful government
of the church, but usurpeth tyranny against the
true church of the elect. And that he with his
clergy which seduce the world with his blas-
phemous doctrine are thewhoreof Babylon and
not the church of Christ. We say further, that
the kingdom of Antichrist is but for a short
time, in comparison ot the eternal kingdom of
Christ, yet hath it continued many hundred
years, though not always in like pride and ty-
ranny. But that he hath persecuted the Saints
for a thousand vears at the least,we say not. For
after he was first revealed in Pope Boniface

APOCALYPSE.

417

the Third, he did fortify the errors of purgatory
and invocation of Saints, the use of images,
and such like, which were sowed in the
church before him, and added many other
errors unto them. Seducing, by hypocrisy
and counterfeiting of fasting and contincncy,
forbidding meats and marriage. Having a
show of Christian simphcity, expressed in the
vision of the beast with two horns like the
Lamb, yet speaking like the dragon, and pro-
curing the full restoration of the decayed
Roman empire, which is the beast with seven
heads and ten horns, in the See of Rome.
Which once obtained, lie wallowed in all
filthy pleasures of the flesh, like a harlot, poi-
soning, and alluring the kings of the earth to
commit fornication with him, and having be-
witched the earthly princes, to become obe-
dient unto him, then at length Satan was
loosed. And the true church, which detest-
ing those abominations, and not able any
longer to abide the corruptions in doctrine,
and manners of his wicked retinue, departed
out of Babylon, was most cruelly persecuted
in those whom they calli;d Albigcnses, Wal
denses, Pauperes de Lugduno, Picardi, &,c.
and that more cruelly than ever the Hoatlien
emperors persecuted the Christians before
Constantine's time. For in those Heathenish
persecutions for the most part, the Christians
were accused and condemned in some form
of law, but in these cruelties, bloody wars
were held, and cruel battles fought against
them to destroy them utterly, if it had been
possible.

After which most cruel wars, when they
were often driven into mountains and desert
places of the Alps, Appennines, Hercinia silva,
and other corners of the world, or else dis-
persed and kept close in all regions of Europe,
the bloody inquisition was set up against
them, which also hath consumed many thou-
sands of them. Yet was it never able so to
overcome them, but that not only dispersed
members, but even whole churches of them
continued in the desert corners, until it plea-
sed God in this last time, to have his gospel
openly preached, and his word to make war
against Antichrist, and to have the victory as
in chap. 19, ver. H, to the end. Which pro-
phecy is now fulfilling, and shall be accom-
plished, let Antichrist and all that take his
part rage never so much against it. We do
not therefore assign the whole thousand
years or the most part to Antichrist's reign.
For we hold that the chief tyrannj^ of Anti-
christ, though he showed hirnself in claim
and usurpation in pari, and deceived many be-
fore, began at the end of the thousand years,
when Satan was let loose, after which time,
the pope's cruelty was greatest, when hi.s he-
resies by the schoolmen and the new sect of
friars were most stoutly defended.

That Antichrist and the devil shall be
weaker toward the day of judgment than they
were before, and the truth better known, and
the faith more common among many, after
Antichrist is begun to be consumed with the
breath of our Lord's mouth, which is his holy 1
53

word, agreeth not only with the prophecy
of Paul, but it is most clearly described in
chap. 19, ver. 11, to the end. Yea through
the whole chapter: which is a prophecy of
the joy of the church, after the condenmaiion
of Antichrist and the whore of Babylon is
known therein: and of iIk; |)reparation of the
church, which is the bride to the day of her
marriage : of the victory of the word of God
against Antichri.st : of the vain attempts of
Antichrist, and the kings of the earth to re-
sist the word of God and the kingdom of
Christ. Against which there is nothing con-
trary in the gospel or in this prophecy of
John. For though faith shall be hard to be
found at the coming of our Saviour Christ,
and in few, in comparison of the multitude of
iinbclievers, both open cneniies and counter-
feit Christians, yet faith shall be found in the
elect, whotn he shall find at his coming, as it
is manifest, 1 Thcs. 4. 17, though they be not
so many in number, as have been in other
ages, that were before Antichrist, nor so few
as were during the time of his greatest ty-
ranny and persecution. You see and confess,
that the pope and his religion are lessened, and
his power of cruelty diminished; I would, if
it be possible, that you might also see that the
pope is Antichrist, who is now consumed by
the breath of the mouth of Christ, which is
his holy word : and with the two edged sword
that proceedeth out of the mouth of hmi that
sitteth on the white horse, whose name is the
word of God, and is rightly called King of
Kings and Lord of Lords. Against whom it
is folly to strive, for all his enemies must be
made his footstool. By him Antichrist is less-
ened, and his cruelty diminished, so that his,
force shall not be greater, but daily lesser,
until he be utterly destroyed and thrown into
hell fire with the devil and his angels, accord-
ing to this prophecy. For it is not the impu-
dent claim that he maketh to be Christ's
chief minister and head of his church, being
the king of pride and the enemy of Christ's
church, that can any longer hide' his wicked-
ness, v.'hieh is laid so open by the preaching
of the gospel, that all the elect of God may
easily see it: though such as the God of this
world hath blinded^ will not open their eyes,
but obstinately refuse the light that is ofTered
to their own destruction.

8. That which you falselv say to he perse-
cution in the Church of England, Scotland,
Flanders, &.C., is in truth the lessening and
diminishing of Antichrist and his religion,
which daily proceedeth even in Italy, Spain,
France, and wheresoever he nvikeili most
cruel wars against the word of God, and that
which you say shall be, that the church of nil
nations is to be assaulted most grievously,
hath already been performed by .Antichrist
the Pope. Although the battle here spoken
of is a more general consent of all iJie ene-
mies of the church, inward and outward, se-
cret and open, to make assaidt against if,
though not in one place nor istne, norafterone
manner. But the universal hatred of all tlie
reprobate, is figured uader the names of Gog

418

APOCALYr&E.

and Magog, ia which tlie Papists and Maho-
metists are the chief, though enemies one to
the other. Yet agreeing as the Pharisees and
Sadducees in the hatred of Christ, so these
do in persecuting the church. By this vision
therefore, the church is comforted ; that as
she is instructed in the former visions, that
neither the heathen persecutors without the
church, nor Antichrist sitting in the midst of
the temple of God, should prevail to destroy
lier, no more should all the enemies of the
church, consisting of hypocrites and infidels,
which should be the greater number toward
the end of the world, though they joined in
one against her, be able to overthrow her,
but in lighting against her, they should gain
their own undoubted destruction.

11. Men shall be judged according to their
\yorks, which are the fruits of faith or infide-
lity. But in the book of life is jiot contained
the record of every man's works, but the
name of the elect only ; for which record
there are other books opened before. Where
you say intidels are otherwise condemned
than for lack of faith only, it is true ; and yet
if they had that faith only, by which God jus-
tifieth the ungodly, they should not be infidels,
but faithful and fruitful in good works, and
so not condemned, but glorified with the rest
of the elect.

Chapter 21.

22. There is no external sacrifice of propi-
tiation any more required, nor any material
temple, but the spiritual sacrifice ot mortifica-
tion, praise, thanksgiving, prayers. For teach-
ing and the public exercises, whereof the
church hath now need of houses of assem-
blies, which then shall be needless, yet praise
and_thanksgiving shall never cease.

27. All that are cleansed by the blood of
Christ are perfectly cleansed, and need no
purgatory pains to make them cleaner.

Chapter 22.

2. Christ is our tree of life, not only by the
sacrament of his supper, for then they only
should be partakers of life in him, which are
partakers of the sacrament, but by faith, and
participation of his Spirit, which last is com-
mon to all his elect, even infants, which
throuah infirmity of their age, have not faith
actually.

8. We see both are taught, when they are
beside the word of God, as to adore an idol,
and to adore before an idol, yet are they not
all one. For some outwardly bow before
an idol, that in the heart detest it. But to
adore before the ark, propitiatory, altar, ifec,
which God by his word alloweth is not to

adore the ark, propitiatory, altar, &c., but
God in those places, or in presence of those
things.

11. Man doing good works by God's grace,
doth increase that justice which is a truit of
justification by faith. But that justice by which
he is just in the sight of God, he increaseth
not by good works, lor it is perfect in Christ,
in whom we are just through faith. Ftilg. de
rem. pec. cap. 17. Remig. Ps. 10.

12. Heaven is the reward freely given to
our good works by the grace of God, not of
the merits of works, nor as a hire to him
that worketh, iJowi. 4. 4. But as an inheritance
to the children of God, Matt. 25. 34. Rom. 8.
17. It is said to be due, and rendered or re-
paid, not because it is merited or deserved
by us, but by Christ, and promised to us.
'^I'his is the doctrine of all the scriptures, how-
soever the enemies of God's grace labour
to obscure it.

18. You shall never be able to prove that
we have added any thing that is false, or taken
avyay any thing which is true in the whole
Bible. What you have done even in this
translation, and in your annotations, I leave
to tlie judgment of the readers that will peruse
this answer, and also the defence of our trans-
lations against the slanderous book of Gregory
Martin.

20. The words of your prayer be good and
godly, but that they proceed not from a faith-
ful heart, not only your wilful and obstinate
rtiaintaining of errors against the most clear
light of the truth, with your intolerable licen-
tiousness of lying and slandering the saints
of God, do sufficiently declare, but also your
horrible practices of treason and murder of
our Queen, by your emissaries, Campion,
Parsons, and other like trumpets of sedition,
and other ministers of your wickedness,
Throckmorton, Somcrville, Parry, Savage, Ba-
bington, &c., and the Spanish invasion by you
procured and intended against your country,
do openly cry out against you, that you are
men void of all fear of God, faith, good con-
science, and religion, so that every true Chris-
tian man may say of you with the prophet.
Pa. 36, " The wickedness of the ungodly hath
said in my heart, there is no fear of God be-
fore his eyes," &,c. Therefore though you
can speak good words in hypocrisy, yet your
heart knovveth, and your cauterized con-
science cannot but bear witness, that you dare
not abide the trial of God's judgment; how-
soever, as all wicked oflendcrs do commonly,
you do presumptuously appeal unto it. I will
say no more, but with the whole church of
God conclude, Come Lord Jesus !

Amen.

FINTS.

INDEX

A.

Abbot's face, Matt. 14. 13.

Abraham's bosom, Luke 16.22. Apoc. 5. 3.

Abrenuncio in baptism, 1 Peter 3. 21.

Absolution ot' a priest. The excellency of
this power above the power of angels and
princes ; what it is to loose and bind, Matt.
16. 19. John 20. 21,22,23.

Abstinence. See fasting.

Adoration of God, called Latria; and adora-
tion of creatures, called Dulia, Matt. 4. 12.
IJeb. 11. 21. Acts 10.25. and 14. 12.

Adoration ot the ark, crucifix, images, re-
lics, and the like, Heb. 11.21.

Adoration of angels and holy persons, Apoc.
3. 9. and 19. 10. and 22. 8.

Adoration in spirit and truth, .John 4. 23.

Adoration or reverence to holy persons, even
to the kissing of their feet. Acts 4. 37.

Alleluia, whether it may or ought to be trans-
lated, Apoc. 19. 4 ; often used in the church,
Apoc. 19. 4 ; whether it be all one to say,
praise ye the Lord ; and whether in trans-
lating six psalms, the protestants have leit
it out nine times, or the papists, in their Por-
tuis, more than nineteen times, Apoc. 19. 4.

Alms, whether they redeem sins, Luke 3. 11.
Luke 11, 41; whether alms procure us pa-
trons in heaven, Luke 16. 9 ; whether they
procure release of pains after death, Acts 9.
39 ; whether they increase grace, 2 Cor. 9. 9.

Alms-men, whether they be happy ior the
merit of their alms, 2 Cor. 9. 9. Acts 9. 39.

Alms, whether an act of God's worship, 2
Cor. 9. 12.

Alms and hospitality to priests and other holy
men, whether they make the giver partaker
of their merits, Matt. 10. 12. Luke 16.9. 2
Cor. 8. 14. 2 Cor. 9. 1. Gal. 6. 6. 2 Tim. 1.
18. See works.

Altar--", Heb. 13. 10. Altars, whether sancti-
fied by the oblation of Christ's body. Matt.
23. 19. The name of altars and tables, whe-
ther a material altar to sacrifice Christ's
body be necessary, Heb. 13. 10. Dedica-
tion or consecration of altars, with saints'
relics, Apoc. 6. 10.

Amen, whether it may be translated, John 8.
34. Apoc. 19. 4.

Anathema, Rom. 9. 3.

Angels, whether to every Christian one is ap-
pointed protector. Matt. 18. 10 ; how they
be protectors of countries and churches, 1
John 2. 1. Apoc. 1. 20; what is the religion
of angels in Paul, Col. 2. 18 ; praying to an-
gels. Col. 2. 18 ; peace from God and the
holy angels, Apoc. 1. 7 ; whether there be
nine orders of angels, Eph. 1. 21 ; whether

j Michael be patron of the church, Apoc. 12
7 ; why painted fighting with a dragon,
Apoc. 12. 7.

Anoiiing. See extreme unction.

Antichrist, who is, 2 Thes. 2. 3, 4, 5, 6. Apoc.
11.2, 8. Apoc. 13th chapter.

Antichrist, whether he shall be one singular
man, 2 Thes. 2. 3. Apoc. 13. 18 ; whether
he shall come near the world's end, 2 Thrs.
2. 3, 4 ; whether Antichrist's reign shall be
only three common years and a halt, Malt.
24.22. Mark 13. 20. Apocalypse 11.2. Apo-
calypse 12. 6. Apocalypse 20. 7 ; whether An-
ticiirist shall abolish the mass, 2Thcs. 2. 4;
whether Antichrist shall suffer no false
worship of God, but of himself only, 2 Thes.
2.4; whether all framing of letters to ex-
press his name be uncertain, Apoc. 13. 18 ;
whether the protestants be forerunners of
Antichrist, 2 Thes. 2. 3, 4. Apoc. 13. 6, 11,
17. Apoc. 20. 8 ; whether the pope be Anti-
christ, 2 Thes 2.3; two special reasons
why Antichrist is so called, 2 Thes. 2. 4.
The apostacy of Antichrist and his from the
Catholic church, whether it be from the see
of Rome, 2 Thes. 2. 3 ; whether the perse-
cution of Antichrist shall cause the church
to be invisible, Apoc. 12. 3; whether Elias
and Enoch shall be persecuted by Anti-
christ, Apoc. 13.7; what is Antichrist's
triple honour against the honour of Christ.
Apoc. 13. 17 ; his attempts to draw from the
true faith, Apoc. 13. 17; how there be many
Antichrists, 2 Thes. 2. 3 ; whether the pope
cannot be Antichrist, 2 'Thes. 2. 3. John 5.
43. Apoc. 12. 14. Apoc. 13. 18. Apoc. 20. 7;
whether the protestants make Leo and
Gregory furiherers of Antichrist, 2 Thes. 2.
3; whether they place Antichrist in the see
of Rome in Paul's time, 2 Thes. 2. 3 ; whe-
ther not to be with the see of Rome is lo be
with Antichrist, Ac? 11 26. 2 Thes. 2. 3.

Apostles, their name, dignitv, and authority,
Luke 6. 13. Matt. 18. 18, 19 ; how some
apostles were greater than other, 2 Cor. 12.
11; whether the apostles forsook their
wives. Matt. 8. 14. Matt. 19. 9. Luke 18.29.
Luke 4. 38 ; whi thcr Philip the deacon left
his wife. Acts 21. 9. See priests Whe-
ther the apostles vowed poverty, .Mail. 19.
27. 2 Cor. 6. 10; whether the aposllrs made
the creed, See the argument of the Epis-
tles in general. What honour and reve-
rt nee !.■* given to the aposile's,..\cls 4. 37
and Acts 5. 11 ; whether imv precepts of the.
apostles not conij)rfhendid in ihe scripiiirca
arc to beobeyi-d, Acts I.'). 11. 1 Cor. . 12.

.Apostolical tradition. See tradition. Whe-
ther it be lawful to use the apostolical Balu-

INDEX

tation, Rom. 1. 7 ; whether to be saluted
only of the apostles giveth grace, Rom. 16.
3 ; whether the pope's otfire be rightly call-
ed ail apostleship, Ephes. 4.11; whether
every converter of a several country may
be properly culled an apostle, Luke 6. 13;
whether the apostles or converters of coun-
tries do merit heavenly glory, 2 Cor. 1. 14 ;
whether Augustin the monk be the apostle
of England, 1 Cor. 4. 15.
Ave Maria. See lady.

B.

Babylon, whether in the Apocalypse it signify
Rome the see of Antichrist, Apoc. 14. 8.
Apoc. 16. 19. Apoc. 17ih chapter.

Baptism maketh not members of the church.
See argument of the Acts.

Baptism, how it taketh away sins. Acts 'ixJ. 17;
whether it justify, Rom. 6. 3, 4. Rom. 7. 6 ;
whether necessary to salvation, Mark I. 9.
John 3. 5. Matt. 3. 11. Baptism of infants
how necessary, i'um. 5. 10. 1 Cor. 7. 14 ;
whether the Popish sacrament of confirma-
tion do diminish the force of baptism. Acts
8. 17. E.Yorcisms and other ceremonies of
Popery, whether necessary or convenient,
Mark 7. 14. Acts 8. 38. 1 Pet. 3. 21. Epha-
tha, Mark 7. 14. Abrenuncio, 1 Pet. 3. 21.
The indelible character of baptism, 2 Cor.

I. 22. The baptism of heretics and schis-
matics, whetiier always damnable, 1 Pet. 3.
21. Whether John's baptism were inferior
to Christ's, Matt. 3. 11. Mark 1. 4, 9.
John 3. 31. Luke 3. 16. John 1.26. Acts 1.5.
Acts 19. 3. Names in baptism, Luke 1.
63 ; whether Christ himself baptized, John
4.2.

Beza, whether he maketh God author of sin.
Matt. 6. 13. Acts 2. 23 ; whether he con-
troUeth the Evangelists, Luke 1. 7, 8. Luke

3. 36. Luke 22. 20. Acts 8. 27 ; whether he
imagine corruptions of the Greek te.xt ac-
cording to his fancy, Matt. 10.2. Preface,
sec. 39 ; whether he translate for Christ's
soul in hell, his carcass in the grave, Acts
2. 27.

Bishops, what spiritual power they have.
Matt.- 18. 18. 2 Cor. 10. 4 ; their power to
punish heretics confessed by Calvin, 2 Cor.
10.6; their consistories, Apoc. 20. 4; how
far they must be obeyed. Matt. 15. 9. Acts

II. 18. See church. How they are to be
honoured and feared, Acts 5. 11.

Bishop's blessing. Matt. 10. 12. Matt. 19. 13.
Heb. 7. 7; what secular affairs agree not
with spiritual men's function, 2 Tim. 2. 4 ;
how superior to priests and distinct in of-
fice. Acts 8. 17. Acts 1. 3. Phil. 1. 2. Titus
1- 5 ; their power of consecrating bishops,
Titus 1.5. Acta 13. 2, 3.

Bishopping, Acts 8. 17.

Bishop 8 visitations, Acts 15. 36 ; whether
Paul allow them for worthy bishops that
cannot preach, 1 Tim. 5. 17.

Blessings of creatures, how efTectual and
operative, Matt. 26. 26. Mark 8. 6. 1 Tim.

4. 4; blessing the table, 1 Tim. 4. 4; bless-

ing a pre-eminence of the better person, 1

Tim. 4. 4. Heb. 7. 7 ; blessing ot bishops
and priests, fathers and mothers, Heb. 7.7.

Blessing^ vvith the sign ot the cross, Luke 24.
50. ITim. 4. 5.

Bread supersubstantial, Matt. 6. 11,

C.

Cainan, Luke 3. 36.

Calvin, whether he blasphemed against the
divinity of Christ, John 1. 1. John 10. 29 ;
whetherCalvin blasphemed against Christ's
own merits, Philip 2. 9. Apoc. 5. 9. Heb. 2.
9 ; or against the saints in heaven, Luke 16.
28 ; whether he hold that God is the author
of sin, Matt. 13. 15 ; whether he blasphem
concerning Christ's suffering the pains of
the damned, and that he was abandoned of
his father. Matt. 27. 46. Mark 15. 34; whe-
ther he blaspheme against remission of
sins, Heb. 6. 4, 9.
Calvin's doctrine, whether it tend to the abo-
mination of desolation, Mark 13. 11.
Canonical hours how proved. Acts 10. 9. Acts
3. 1. Gal. 4. 10 ; how they answer to th<i
time of Christ's passion and agonies, Luke
18. 1. Gal. 4. 10. See prayer
Catholics, whether this name discerneth true
believers from heretics, and whether Pro-
testants speaking properly do understand
Papists by this name. Acts 11. 26; how Au-
gustin esteemed this name. Acts 11. 26;
whether the Protestants mock at this name,
as the Donatists did ; whether they leave it
out of the creed ; whether they leave it out
in the titles of the Catholic Epistles. The
title of them before the Epistle of James,
Acts 11.26.-
Catholic Epistles, why so called. Acts 11. 26.

Argument of the Epistles in general.
Catholic terms and speeches, 1 Tim. 6. 20.

2 Tim. 1. 13.
Catholic parents, who be, 2 Tim. 1. 5.
Catholic church. See church.
Catholic faith. See faith.
Catholic faith, whether it be taken out of
England. Apoc. 2. 5 ; whether ignorance is
allowable in true Catholics, Luke 10. 21.
Luke 12. 8. 1 John 2. 20.
Catholic men's obedience to their pastors,
how far it ought to extend, Acts 11. 4; to
councils. Acts 15. 28.
Catholic assemblies in time of persecution.

See persecution.
Censnrers of the church. See Ecclesiastical.
Ceremonies used in the Popish church, whe-
ther by example of Christ, John 9. 6. Exter-
nal elements how used in the sacraments.
Gal. -1. 10. Augustin's estimation of cere-
monies, and whether he be falsely alleged
against them, Gal. 4. 10; whether Popish
ceremonies be not burdenous, but sweet
and to edification, Gal. 4. 10; whether they
be neither heathenish nor Judaical, Gal. 4.
10.
Charity, whether it be more principal in jus-
tification than faith, 1 Cor. 13. 13. See jue-
fication.

INDEX.

Ci:arity, whether it be the form of faith, Gal
0. 6.

Chaste or single life in Popish clergy, whe
ther it be angelical, Matt 22. 30; whe
ther more for the service of God in them
that have not the gilt of sole lite, 1 Cor. 7.
6, 28. See priests, holy orders, monasti-
cal hfe. Whether it be impossible lor every
man, Matt. 19. 11. 1 Cor. 7. 17; whether
some Protestants may not justly affirm ihat
they have not the gift ol continency, 1 Cor.
7.7. 1 Tim. 3. 4. Titus 1.6; wiiether all
rnay have the gift that will. Matt. 19. 11. 1
Cor. 7. 17; whether the chastity of virgins,
widows, and married folks difler in merit,
Matt. 13.8.

Chrism, Acts 8. 17.

Christ, whether he be a priest as he is God
and man. See priest. His descending into
hell. See hell. Whether he be the only
mediator. See saints. How lie maketh
now intercession for us, Heb. 7. 25 ; whe-
ther the Popish votaries forsake all and
follow Christ, Luke 5. 23.

Christians, the name oi, derided by Italian
Papists, Acts 11. 2G.

Christian, true, liberty. See Gospel.

Church Catholic or universal, Matt. 24. 23.
Lidie24.47. Acts 11.20. Col. 1.6. lTim.3.

15. 1 John 2. 2 ; What this article signifieth,
I believe the Catholic church, John 4. 39. 1
Tim. 3. 15; whether they are blinder than
the Jews that see not the Popish church to
be the true Catholic church ot Christ, 2 Cor.
3. 14 ; whether the unity of the church con-
sist in communicating with the Pope, Gal.
2. 9. Eph. 4. 5; how the unity of the church
is by the blessed sacrament, 1 Cor. 10. 16,
17 ; whether the Protestants at the first,
avoided the name of church, and thrust it
out of the bible, Eph. 5. 23; whether the
church can never err, Luke 18. 8. John 14.

16. John 16. 13, 23. John 17. 17. Eph. 5. 23,
24. 1 Tim. 3. 15. Apoc. 20. 6; whether
the Protestants blaspheme concerning the
church's aposiacy or revolt from God, Matt.
28, 20. John 14. 17. Col. 1. 6. Thes. 2. 3.
Apoc. 12. 7 ; whether Christ be not perfect
without his church, as a head without a
body, Eph. 1. 21,23; whether the church
be always visible. Matt. 5. 15. Acts 2. 47.
Acts 11.24. 2 Thes. 2.3. 1 Tim. 3. 15 Acts
5. 39. Col. 1.6. Apoc. 1.20; whether Elias'
words make anything to tiie contrary, Rom.
11.3; what shall be the state of the church
in .Antichrist's lime, Apoc. 12.6; how the
church is small in the beeinning, and grow-
ing great afterward, Mark 4. 3. Luke 5. 6,

10. Luke 24. 47. Col. 1.6; her laws, cus-
toms, and governors, how thev are tn be
obeyed. Matt. 15. 9. Acts 15. 13, 41. 1 Cor.

11. 8. 2 Cor. 1. 2, 16. 1 Thes. 4. 8. 2 Thes.
3.14. Heb. 13. 24. 2 Cor. 5. 18 ; how she
only hath the true sense of the scriptures, 2
Cor. 3. 3; how she judgeth all, and is
judged of none, 1 Cor. 2. 14, 17; how she
judgeth betwe-n canonical scriptures and
not canonical. Gal. 2.2; how she judgeth
which are sacraments, which not, John 13.

14; whether the Catholic church, which is
the body ol Christ, consist ot good and bad.
Matt. 3. 12. Matt. 13. 30. Matt. 22. 11. John
15. 2 ; whether the true ciiurch is proved
always by succession, John 4. 20. Acta 5.
39. Lphes. 4. 13; whether Christ ieli many
things to be taught in the church, which are
not taught in the holy scriptures, John 10.
22. Apoc. 10. 1. See tradition. How the
custom ol the church is a good answer
against all wranglers, 1 Cor. 11. 16; whe-
ther there may not be salvation out of the
church of Rome, 1 John 1.3. 1 Tim. 3. 15 ;
whether such as be out of the church,
though they hear and read never so much,
can understand nothing, Mark 4. 12; whe-
ther any man can be head of ibe whole
church but Christ, Ephesians 1.22; whe-
ther the Pope may be ministerial head ol'
the universal church, Ephes. 1 22 ; whe-
ther no temporal prince may be l>«ad or
chief governor of tlie pariicular churcli
within his dominion. Matt. 16. 19. Matt. 22.
21. Heb. 13. 17. 1 Peter 2. 13 ; John 21. 17 ;
whether no woman being a prince can be
head or chief governor of the particular
church within her dominion, 1 Cor. 14. 34;
wiiether the Popish service imitate the
church triumphant in heaven, Apoc, 4. 8.
Apoc. 19. 4; building of material churches,
monasteries, &c. whether meritorious,
Luke 7. 5; dedication of churches, and the
feasts of them, John 10. 22; what cost in
adorning them pleased God, Matt. 26. 8, 11.
Mark 7. 11. Mark 14. 4. John 12. 7 ; whe-
ther God will be honoured in churches,
rather than elsewhere, Acts 7. 48. 2 Cor. 1.
11. John 12. 20; how God dwelieth not in
material temples Acts 7. 48; wherewithal
churches be profaned, Mark 11. 16, 17.
John 2. 15 ; whether our parents and other
necessities of poor men are not always to
be preferredT)erore the adorning of churches,
Mark 7. 11.
Clergy, the name to whom in scripture it is
given, 1 Peter 5. 3; the difference of the
clergy and the Laity, 1 Peter 5. 3.
Clergy exempt from tribute, Rom. 14. 6 ; what
degrees of superiority are among them-
selves, and over others, Luke 22. 24. 2 Cor.
1. 24. 2 Cor. 12. 11 ; whether the priviitees
and exemption of the clergy be grounded
upon the scripture. Matt. 17.26. Rom. 13.4.
Commandments of God, whether possible to
be kept. Matt. 11 14 ; Luke 1. 6. Luke 10.
28; John 14. 15 ; 1 .lohn 3. 4. 1 John 5. 3.
Rom. 8. 4. Rom. 13. 8; keeping of the com-
mandments, how protiiable and necessnry
to salvation, Matthew 5. 20. Jnnies 2. 10.
Matt. 19. 1. Mark 19. 17. Luke 18.20. Apoc.
14. 12; whether they d l-r from counsels,
Mark 10. 21. Luke l'8. 2'. : whether a man
is justified by keeping of them, Luke I. 3,
6. Roman.s8. 16; whether Popish traditions
be ''-.c roriimandments ol men. • See tradi-
tions. Whether all laws, doctrines, and ser-
vice of the church iif Englnn(!, be the com-
mandments of men, Malt. 15.8. .Mark 7. 7.
Communion, whether rightly ministered by

INDEX.

Protestants, 1 Cor. 11- 20. lo end ; whether
they imitate Christ's institution, and the
apostles' tradition, 1 Cor. II. 23, 34; whe-
her their communion be idolatry, 1 Cor. 8.
10 ; whether they call it improperly ilie
communion, 1 Cor. 11. 24; whether they
call it improperly the Supper of the Lord,
1 Cor. 11. 20; whether their communion
bread be profane, 1 Cor. 11. 29; whether
it he Calvin's supper and not Clirist's, John
4. 20 ; whether it is the very table and cup
of devils, and accordingly to be abhorred, 1
Cor. 10. 21.

Community of life and goods in the first
Christians, whether it be used now of the
Popish cloisterers only. Acts 2. 44; whe-
ther it was a commandment or a counsel
only. Acts 2. 44.

Concupiscence after baptism, whether it be
sin of itself without consent, Rom. 6. 10.
Rom, 7. 15, 19, 25. James 1. 13. 1 John 3. C ;
how the apostle calleth it sin, Rom. 6. 12;
whether it defileih, or maketh imperfect all
the actions of a just man, Rom. 7. 25.

Confession in particular, whether necessary.
Matt. 3. 6. Mark 1. 5. John 20. 23. Acts 19.
18 ; whether secret or auricular confession
be necessary, John20. 23; to a priest, Luke
17. 10. John20. 23._James5. 15: of all mor-
tal sins, James 5. 15; before the receiving
of the sacrament, 1 Cor. U. 28; whether
the English ministers hear confessions, and
absolve contrary to their own doctrine,
John 20. 23. See penance.

Confessing of Christ and his religion. See
faith.

Confirmation, otherwise called bishopping,
whether it Idc a sacrament. Acts 8. 17; what

frace and eft'ect it hath, John 7. 39. Acts 8.
7. Ephes. 1. 13; what heresies against it,
Acts 8. 17.
Chrism or holy oil, whether necessary in con-
firmation. Acts 8. 17.
Conscience, how to be discharged in punish-
ing of papists, Mark 15. 15.
Consecration by imposition of hands, 1 Tim.

4. 14. See orders.
Continency. See chastity; whether all nota-
ble bishops and priests of God's church
have been single, or continent from their
wives, Titus 1. 6.
Continency of married folk for prayers' sake,
how commendable, 1 Cor. 7. 5; \yhether
necessary for the more worthy receiving of
the sacrament, 1 Cor. 7. 32.
Contrition, whether it be against justification

by faith only, 2 Cor. 7. 9. See penance.
Corporals for the blessed sncrament, upon

what scripture grounded, Matt. 27. 59.
Corporals and chalices hallowed, 1 Cor. 11.29.
Comcils, of wiiat persons they consist. Acts
15. 6 ; how they represent the whole church.
Acts 15. 6; wnether Peter and his succes- 1
Borswere, or ought to be always presidents I
in councils, Acts 15. 6,7 ; whether councils |
be of no force without their confirmation, I
Acta 15.6, 7; whether they have such as-
sistance of the Holy Ghost, that they can- 1
not err, Acts 15. 20. Luke 1. 3. John 15. 27. I

John 16. 12, 23. Rom. 3. 4 ; whether exami-
nation of matters, or disputation be neces-
sary, when the council cannot err, Luke 1.
3. Acts 15.27; whether all good Christiana
ought to rest upon their determination al-
ways. Acts 15, 31 ; how the ancient fathers
esteemed of general councils, Acts 15. 28;
whether all decrees of councils are to be
put in execution, Acts 15. 41 ; how later
councils alter the former. Acts 15. 7, 13;
whether heretics only refuse councils. Acta
15. 1, 20,28; heretical and schismatical sy-
nods what be, Acts 15. 28.

Counsels, evangelical, whether differing from
precepts, Matt. 19. 13,26. Acts 2. 44. 1 Cor.
7. 13; whether they tend to perfection, and
be followed by popish cloisterers, called of
them religious. Matt. 19. 21. Mark 10. 21.
See works of supererogation and religious.

Cross whereon Christ died, whether holy and
to be honoured, John 19. 17. Heb. 9.4; whe-
ther the cross be called the sign of the Son of
Man, Matt. 24.30; ihe sign of the cross in
blessing, whether used by Christ, Luke 24.
51 ; how efteclual to sanctify, Luke 24. 51 ;
1 Tim. 4. 4. In sacraments and other hal-
lowed creatures, 1 Tim. 4. 5 ; wiiether it is
necessary to be borne in our foreheads,
Luke 24. 51. Apoc. 7.3. Gal. 6. 14; the
crucifix or rood with Mary and John, upon
what ground of scripture, John 19. 26 ; whe-
ther there be any virtue in the sign of the
cross, Mark 9. 38. 1 Tim. 4. 4 ; whether it
shall appear at the latter day no less to con-
found the Protestants than the Jews, Matt.
24. 30.

Diiys, what distinction of them ought to be,
Rom. 14. 5 ; whether one day is more sanc-
tified tli:in another. See feasts and festivi-
ties ; the church useth not the heathenish
name of days, Apoc. 1. 10 ; whether the
Papists call not the week days Feriae, by a
profane name, Luke 24. 1. Apoc. 1. 10.

Deacons, their office. Acts 6. 3. See orders.

Depositum, 1 Tim. 6. 20.

Devotion uttered by external sign, how it is
allowable. Matt. 9. 6. Mark 3. 10. Luke 19.
4. .John 1. 14. Philip 2. 16. James 5. 14.
Mark 11. 9. See pilgrimage. How God is
served in spirit, notwithstanding external
devotion, John 4. 23. Rom. 1.9; whether
true devotion be called of the Protestants
superstition. Acts 17. 22, 23 ; whether Po-
pish devotion towards relics and holy things
be a token of great faith. Matt. 9. 8. Rom.
1.8; the holy women's devotion, whether
it excuse Popish superstition, Mark 16. 1.
Luke 8. 3.

Devotion of Zacheus, whether it approvetii
Popish devotion to see and to be near to the
sacrament, Luke 19. 4 ; kneeling at Verhum
caro factum eft, and et homo factum est, what
devotion, John 1. 1.

Dissensions and divisions of heretics among
themselves, Phihp. 3. 15.

Doctors of the church, which be necessary,

INDEX.

John 4. 23 ; what regard We must have to
their doctrine, Heb. 13. 7, 9 ; how Augustin
esteemed of them, Heb. 13. 7,9; whether
their crown in heaven he'oi Uie merit of
their labours, Phihp. 4. 1. 1 Pet. 5. 4 ; whe-
ther the ancient doctors be contemned in
England, 2 Cor. 11. 6.
Dulia See adoration.

Ecclesiastical censures, whether rightly exe-
cuted in the Popish church, Matt. 16. 19. 1
Cor. 5. 4. See exconnnunication.

Ecclesiastical power or jurisdiction, how far
it e.xtendeth, Matt. 16. 19. John 2. 15. 2 Cor.

10. 4. See bishop, clergy.

Elias, whether he be yet alive, and shall be
the precursor of Christ's second coming,
Matt. 11. 14. Matt. 17. 11. Mark 9.4. Apoc.

11. 3. ^
Enoch, whether he be yet living, Heb. 11. 5 ;

whether he shall preach in Antichrist's
time with Elias, Apoc. 11. 3.

Ephphata. See baptism.

Eremites, wherefore they have their name,
profession and life, commended by the ex-
ample of Elias, of .lohn Baptist, and Christ
himself; Matt. 3. 1. Matt. 9. 8. Matt. 4. 1.
Matt. 14. 12. Mark 1. 9. Luke 1. 80. Luke
21. 37; whether in the primitive church
there were innumerable eremites and
monks, such as the Papists have. Matt. 14.

12. See monks and monastical life.
Excomiiiimication, what punishment, 1 Cor. 4.

5. 2Cor. 2. 6; whether excommunication
in the primitive church, was joined always
with corporal torment. Acts 5. 3. 1 Cor. 5.
5. ITim. 1. 20; whether the Protestants
deny that heretics are to be excommunica-
ted, 2 Cor. 10. 4.

Exorcism. See baptism.

Extreme unction, whether it be a sacrament.
Gal. 4. 3. James 5. 14; whether the apos-
tles anointing with oil made a preparative
to the sacrament of extreme unction, Gal.
4. 3. James 5. 14.

Faith. See justification, works ; wnether
faith onlv doih not justify, Matt. 7. 16. Matt.
9.28. Matt. n. 17. Matt. 22.40. Matt. 23.
15. Matt.25. S,, 41. Mark I. 15. Mark 11.
22. Mark 12.33. Mark 16. 16. Luke 1. 6.
Rom. 6.3. Gal. 3.27. Heb. .5. 8. Heb. 11.33.
Luke 7. 50. Luke 13. 6. John 5. 29. John 8.
31. 1 Pet. 4. 8. 1 John 2 29. 1 John 3. 4.
Apoc. 2. 22. Apoc. 14. 12. Acts 10. 2. Acts
24. 2.5. Luke 10. 28. John 15. 10. Rom. 1.
18. Rom. 2. 13. 1 Cor. 13. 2, 13. 2 Cor. 7.9.
Ephes. 3. 17. Ephes.6.23. 1 Thes. 5. 8. 1
Tim. 1. 5. Whether Aueusiin's book de
fidett operibits, be against justification before
God by faith oiilv, James 2. 21 ; whether
justification by faiih only be an old heresy.
Argument of the Ejjistlfis in Gener.il, James
2. 21. Argument of both the Epistles of
Peter; wnether James calleth them that

teach justification before God by faith only,
vain men, and compareth them to devils,
James 2. 14, 21, 23, 24, 25, 26. What is
Paul's doctrine concerning faith and good
works, Argument of the Episile.s in Gene-
ral; whether Paul ever join faith and cha-
rity in the act of justification before God,
Pliilemon 5; whether his words ot faith be
misconstrued by the Protestants, Argument
ol the Epistles in General. Rom. 3. 5, 10,20,
22, 28 ; whether other scriptures be falsely
alleged by the Protestants to maintain jus-
tification by faith only, Mark 5 36 ; whether
the laith of the Protestants be a vain secu-
rity of salvation, Rom. 8. 38. 1 Cor. 9. 27.
1 Cor. 10. 12. Heb. 11. 1. Rom. 5. 2 Rom.
4. 24. Luke 12. 5. 1 Pet. 4. 18. 1 John 4. 17.
Rom 11.20. Philip. 3. 11. See salvation.
Whether the seven catholic Epistles were
written against justification in the sight of
God by taith only, Argument of the Epis-
tles in General. Argimient of the Epistle of
James. James 2. 21. Argument of John's
Third Epistle ; why faith is so often named
in the case ot justification. Gal. 3. 7. See
justification ; in what sense most of the an-
cient fathers sav, that only taith doth justify,
James 2. 24 ; How it is said by our Saviour
Christ, believe only, Mark 5. 36 ; what man-
ner of faith doth ju£tifv, Rom. 1. 17. Rom. 4.
24. Gal. 5. 6. Heb. 11.1,6. James 2. 24.
Rom. 3. 22, 24. Gal. 3. 7 ; whether faith
may be had and lost again, Luke 8 13.
Rom. 11. 20. 1 Tim. 1. 19 ; whether grace
and charity may be lost, Apoc. 2. 2 ; what
is the Apostle's analogy or prescript rule
of faith, Rom. 12. 16. Heb. 6. 1 ; what it is
to hold the first faith of our apostles and
fathers, Rom. 6. 7. Rom. 16. 17. 2 Cor. 12.

12. Gal. 1.8. 1 Tim. 6. 20. 2 Tim. 1.5. 2
Tim. 3. 15. 1 John 2. 24. 2 John 5. 10. 1 Cor.
15.15. Gal. 3. 7. Heb. 13. 9; how one man's
faith obtaineth for another, Luke 5. 20.

Fast or fasting, what act of religion, Luke 2.
37; whether meritorious. Malt. 15. 9. 1 Cor.
15.32; prescript days of fasting, whether
allowable, Matt. 15.9. Acts 13. 3. Gal. 4. 10;
Iniber days. Matt. 9. 38. Luke 6. 12. Acts

13. 3 ; what was the heresy of Aerius con-
cerning fasting. Acts 13. 3; prohibition of
certain meats, whether it be Christian fast-
ins. Matt. 15. 9. Mark 7. 7. Acts 13. 3.
Rom. 14. 2. 1 Tim. 4. 3. 1 Tim. 5. 23 ; whe-
ther the scripture be grossly abused by the
Protestants against the Popish fusts, Matt.
15. 9. Mark 7. 7. Rom. 14. 2. 1 Cor. 8. 1.
Col. 2.16,21.1 Tim. 4. 3,8. Tiiusl. 15; whet
fasting is heretical, Luke 2. 37. Col. 2. 21.
1 Tim. 4.8; the Lent fast, and the origin
thereof. Matt. 4. 2. Mark 1. 12; whether it
be sin not to fast in Lent, .Matt. 4. 2 ; whe-
ther Lent be an apostolical tradition, !\Iuti.
4. 2. Luke 4. 2 ; whether it be the true imi-
tation of our Saviour's fasting, .Matt. 4. 2;
whether by keeping of it true Christiana
are known from infidels, Matt. 4. 2 ; what
the dociors' sermons were of Lent fast,
Malt. 4. 2 ; whether the Popish fasts were
foresignified by Christ himself, Matt. 9. 15

INDEX.

Fear, what fear is not in chanty, 1 John 4. 18 ]
See Faith of the Protestants, and salvation ;
servile fear, whether not ill, ) John 4. 18.
Acts 24. 25 ; fear of hell, how profitable,
Luke 12. 5. ^ ,

Feasts or festival days, hownecessary for the
church, Matt. 2. 1. John 10. 22. Acts 2. 4.
Gal. 4. 10. Heb. 13. 7. 2 Pet. 1. 15. Apoc. 1.
10; wiictlier the scriptures be grossly
abused by the Protestants against Popish
festivities and holydays, Rom. 14. 5. Gal. 4.
10. Col. 2. 16 ; the feasts of Easter and
Whitsuntide, Acts 2. 1. Acts 20. 16. Gal. 4.
10. Apoc. 1. 10 ; whether greater grace be
given upon such solemn days, Acts 2. 1.
Acts 20. 16. Gal. 4. 10. Apoc. 1. 10.

Free will, whether man hath, Matt. 12. 33.
Matt. 16. 27. Matt. 19. 11. Matt. 20. 23.
Matt. 25. 8, 41. Luke 2. 14. Luke 10. 28.
John 1. 12 John 6.44. Acts 27. 31. Rom. 7.
19. Rom. 9. 11, 14, 17. Rom. 10.20. 1 Cor.
15.10. 2 Cor. 3.5. 2 Cor. 6.1. Philip 2. 13.
1 Tim. 2. 4. 2 Tim. 2. 21, 25. James 4. 8.
Luke 13. 34. Apoc. 2. 21. Apoc. 3. 20. Gal.
5. 17; whether man's free will worketh
with God's grace, 2 Cor 3. 5. 1 Cor. 15. 10.
1 John 3. 3. Acts 13. 46. Ephes. 4. 23.
James 4. 8 ; whether man have any free-
dom of will from the servitude of sin, with-
out the grace of God,' John 8. 36. Apoc. 3.
20; whether predestination, reprobation,
concupiscence, take away free will. Acts
27. 31. Rom. 7. 15. Rom. 9. 14, 22. Acts 13.
46. Gal. 5. 17 ; whether the Jews' blind-
ness and reprobation were through their
own free will, Luke 13. 34. John 12. 39.
Acts 13. 46. Acts 28. 27 ; whether their be-
traying and cruelly in" of Christ, and Judas'
treason was only of their free will, Acts 2.
23; likewise the refusing of the gospel
when it is preached, Rom. 10. 16.

God, whether the Protestants teach that he is
the author of sin. Matt. 6. 13. Matt. 13. 15.
Acts 2. 23. Rom. 1. 26. Rom. 3. 5. Rom. 9.
16, 17, 20, 21. Rom. 11. 8. James 1. 13 ;
what is the meaning of those places that
sound as though God were the author of sin,
Matt. 13. 15. Mark4. 11, 12. John 12. 39.
Acts 2. 23. Rom. 3. 5. 2 Thes. 2. 11 ; how
the death of Christ was by God's determi-
nation. Acts 2. 39. Acts 4. 28.

Gospel, whether it be only the written word,
or else tradition unwritten also, Mark 8. 35.
Rom. 1. 15. See tradition. What is the
pre-eminence of the Gospel or New Testa-
ment above the Old, 2 Cor. 3. 9. Heb. 7. 18.
Heb. 8. 10. Heb. 9. 12 ; whether the Pro-
testants teach that under pretence of the
liberty of the Gospel, every man may
choose whether he will be under laws spi-
ritual or temporal, James 1. 25. Gal. 5. 13.
1 Pet. 2. 16 ; whether he su(!ereth for the
Gospel that suiTereth for any article of Po-
pery, that is not taught in the word of God
written, Mark 8. 35.

Grace. See free will ; whether grace and

charity may be lost, Apoc. 2. 4 ; whether to
consent to God offering grace, be only of
grace, Apoc. 3. 20. Rom. 10. 16. Eph. 4. 23.
2 Tim. 2. 10; whether God's grace causeth
men"s works to be meritorious. See me
rits ; whether all God's graces and gifts be
not freely given, 1 Cor. 12. 8, but some de-
served ; whether the Greek text of the
New Testament be corrupted, 1 John 4. 3.
Preface 27, 28, 29.
Gospels and epistles in the mass-houses,
Matt. 1. 1

H.

Hallowing or sanctifying of creatures after
the Popish manner, whether grounded upon
the scriptures 1 Tim. 4.4 ; the force of such
hallowing, 1 Tim. 4. 5.

Holy places, Matt. 17. 9. Acts 7.33. 1 Tim. 4.
5. 2 Pet. 1. 18.

Holy bread, whether grounded on the scrip-
ture, 1 Tim. 4. 5 ; water, 1 Tim. 4. 5 ; days.
See feasts, and saints ; things not to be pro-
faned. See sacrilege.

Hell fire, Matt. 5. 23.

Hell, whether in scripture it be taken for
LimbusPatrum, Acts 2. 27; whether Christ
descending into hell, delivered the fathers
and just men of the Old Testament, Luke
16. 22. Acts 2. 24, 27. 1 Pet. 3. 19, 20 ;
whether Calvin deny the article of Christ's
descending into hell, Matt. 27. 46. 1 Pet. 19.
20; whether Augustin call them infidels
that deny the descending of Christ into
Limbus Patrum, 1 Pet. 3. 19. Acts 2. 27;
whether the Protestants translate hereti-
cally for that purpose, Acts 2. 27 ; whether
profitable to fear. See tear.

Henoch. See Enoch.

Heretic, Titus 3. 10; marks are to know he-
retics Matt. 7. 15, 16. Acts 20. 26. 1 Tim.
1. 3, 4, 7. 1 John 4. 1, 2 ; whether it be a
mark of a heretic to go out of the Romisli
church, Eph. 3, 4, 5. Titus 3. 10. 1 John 2.
19; name of the Protestants and such like,
whether it be a mark of heretics, Acts 11.
26. James 3. 1. Apoc. 2. 6 ; whether they
run, not sent, as heretics do, Matt. 21. 23.
Luke 6. 13. John 10. 1. Acts 13.2. Rom. 10.
15. Gal. 1. 1. Heb. 5. 4; whether they dis-
sent as heretics, Matt. 23. 8. Acts 15. 39.
Philip 3. 15 ; whether they preach otherwise,
and contrary to the faith received from
Christ and his apostles, as heretics do, Gal.
1.8. 1 Tim. 1. 3. ITim. 5. 17; whether
they deceive by hypocrisy and sweet words,
Luke 6. 26. Rom. 1. 7. 2 Cor. 11. 6. 2 Tim.
4. 5. 2 Pet. 2.3; whether they use vanity in
preaching and vain glory, Luke 6. 26 ; whe-
ther they preach licentiousness and carnal
liberty, 2 Pet. 2. 2, 19. Apoc. 2. 14 ; whe-
ther iney use meretricious and painted elo-
quence, 1 Tim. 5. 17 : whether they teach
new doctrine, ITim. 1.3; 2 John 1. 10;
Heb. 13. 7; whether they invent new terms
and speech, as heretics use to do, 1 Tim. 6.
20 ; whether they vaunt great knowledge,
especially of the scriptures, in such manner

INDEX
.39.

as the heretics do, Luke 6. 3. John
1 Tim. 1. 7. 1 Tim. 6. '20; whether they be
ignorant of the scriptures, Mink i\l. 24.
Jude 10; whether they hoast ot the spirit
without the word, 1 Jolin 4. 1 ; whether they
contemn councils and tather.s. Acts 15. 28,
31. GaL 2. 2. 1 Tim. 6. 20. Hcb. 6. 4; whe-
ther they corrupt the scriptures, 2 Cor. 2,

that call the Pope Antichrist, John?. 20;
wheliicr the Protestants be ravening wolves
as heretics be, Mntt. 7. 15, 16. Acts 20. 29 ,'
whether tliey be thieve.s,not enterint,' by the
door, John 10. 1 ; whether the Protestants
or tiie Papists were prophesied of, and de-
scribed by the aposth's lo be heretics, 2 Pet
2. 13. 2 Pet. 3. 10. Jude 19. 1 Tim. 4. 1, 4 5

17. 2 Cor. 4. 2; whether they deny the Heaven, whether shut until the passion of
"" Christ, Mutt. 3. 16. lleb. 9. 3. Heb. 11. 40,

books of the canonical scripture, or of the
doctors that be not counterleit, James 2. 14.
Acts 17. 34 ; whether they control the very
text of the scripture and the sacred writers
thereof; Luke 1. 78. Luke 22. 20 ; Acts 8.
26. Luke 3. 19; whether they use foul shil'ts
and wran«ling to avoid the evidence of the
scriptures, John 1. 1. John 20. 23. 2 Pet. 3.
16. 1 Tim. 5. 9, 12. Heb. 6. 4. 1 John 5. 16.
Acts 8. 17 ; whether they slander the church
of God, John 6. 53 ; whether hatred ot the
see of Rome, as it is now the see of Anti-
christ be a mark of heretics, Kom. 16. 16;
whether the Protestants acknowledge no
judge of controversies, 2 Cor. 1.24; Gal. 2.
2; whether they despise rulers, especially
ecclesiastical, Jude 8, 11 ; whether they be
void ot faith, John 14. 12. 2 Cor. 12. 1. Acts
10.30: vviiether they be mutable in faith,
and inconstant, 2 Cor. 1. 18 ; whether they
be given to voluptuousness as heretics, Rom.
16. 18; whether they hold several and se-
cret conventicles as heretics. Matt. 24. 15.
Luke 24. 47. Luke 17. 23. Jude 19; whether
their synods have not the promise of Christ,
Acts 15. 28; whether their persons consist
of worse persons than the Popish clergy, 1
Tim. 3. 6 ; how heresy profiteth the church,
1 Cor. 11. 19; whether the Protestants have
many faiths, Eph. 4. 5 ; whether they have
many analogies, and rules of faith, Rom. 12.
6 ; whether their doctrinesbe fables, 1 Tim.
1. 4 ; whether they shall come to naught,
though supported awhile by never so mighty
princes, Acts 5. 39; whether the marks of
heretics agree to the Protestants, Titus 3.
10; whether ecclesiastical persons may
punish heretics by death, Luke 9. 55. Apoc.
17.6; how the books, service, and sermons
of heretics are to be avoided, Mark 3. 12.
Titus 3. 10 ; whether it be lawful to commu-
nicate with heretics in any case, 2 John 10.
Apoc 2. 22 ; whether all books of heretics
are to be burnt, Acts 19. 19; whether they
that have not the sign of the cross on their
body, be easily seduced by heretics, Apoc.
9. 4 ; whether women have been most com-
monly promoters of heresy, 1 Tim. 2. 12;
zeal against heretics, whether a colour to
maintain treason, Apoc. 2.6; what arch-
heretic is signified by the fall of the star,
Apoc. 9. 1.
Heretics, Simon Magus, the father of, whether
more religious than the Protestants, Acts 8.
24 ; whetlier the Protestants or Papists
may more rightly be compared to Cain, I
Balaam, Core," Jude 11. Apoc. 2. 14 ; whe-
ther Calvin was a heretic, the forerunner of !
Antichrist, Mark 13. 14. 2 Thes. 2. 3, 4.
Apoc 20. 7 ; whether they be all heretics I

See LimbusPatrum; whether difference of
rewards in heaven, be according lo merits
in this hie, Malt. 13. 8. Matt. 20. 9. 1 Cor.
13. 20. 1 Cor. 15. 4. Phil. 4. 2. See merits,
works, rewards.
Plospitahty towards the afflicted for religion,
whether it cause participation of merits.
Matt. 10. 41. See alms.

I, J.

Jesus, how the name of, is to be adored and
reverenced, Philip 2. 10; how it worketh
miracles, Mark 9. 38; what force it hatb
against devils, Mark 9. 38. Phil. 2. 10. 1
Tim. 4. 5; whether the Protestants by re-
verence to the name of Jesus, prepare the
way to Antichrist, Apoc. 13. 17.

Idols, whether in all the Bible they signify the
false Gods of the Pagans, and not the ini-
ases of heretics also, 1 John 5. 21. Rom. 1.
23; whether the word idol may not be ap-
plied lo the other images of the Papists, and
heretics, notwithstanding the second coun-
cil of Nice, 1 John 5. 21. See images ;
whether the Protestants be ashamed of
their translating image for idol, 1 John 5.
21 ; whether heretics be the only idols of
the New Testament, 1 Cor. 10. 21.

Images, whether they he set in the church for
the peoples' instruction, Acts 17. 29. Heb. 9.

4. 1 John 5. 21; whether Popish images
have God's own warrant, Heb. 9. 4. 1 John

5. 21 ; whether they differ from idols, Heb.
9. 4. 1 John 5. 21 ; whether they are to be
adored, Philip 2. 10. Heb. 11. 21 ; of what
antiquity they arc. Matt. 9. 21. 1 John 5. 21 ;
whether there be any fruit or commodity in
them. Acts 17. 29. 1 John 5. 21 ; images of
the blessed Trinity, and of an»el«, whether
they may be made, Acts 17. 29. Rom. 1. 23.

Image breakers, whether justly condemned
and accursed by the second Council of
Nice, 1 John 5. 21 ; whether miracles were
wrought by the image of Christ, Matt. 9.
21 ; w^hether the abolishing of the image of .
Christ be a preparation to set up the imnge
of Antichrist, Apoc. 13. 17; whether the ho-
nour of Christ's image be the honour of
Christ himself, Apoc. 13. 17.

Imber days. Acts 13 3.

Indulgence. See pardons.

Imposition of hands, Acts 13. 3

Interrogatories of infants at baptizing, I Pet.
3.21.

Justificntion. or to be justified, Rom. 2.6;
whether there be any more jiistificationB
before God than one, Rom. 2. 13; whether
there be any justification before God but of

INDEX.

mere grace wuiioul works, which the Pa-
pists call the first justification, Rom. 4. 4.
Rom. 10. 8. Rom. II. 6. Eph. 2. 8. Rom. 3.
24; whether any man is justified before
God bv works. Matt. 6. 1. Luke 1. 6. Rom.

2. 6. James 2. 6, 13, 15, 27. 1 John 3. 7. Apoc.
19. 3. See faith ; whether any works do
justifv a man before God, Rom. 3, 20, 22, 3S.
Rom. 4. 2, 4. Rom. 11. 6. Heb. 11. 1, 33.
Gal. 2. 6.

Justification, how attributed to hope, charity,
&c., Kom. 8. 24. Heb. 11. 33; whether cha-
rity be the principal virtue in justification
betore God, Gal. 5. 6. 1 Tim. 1. 5 ; whe-
ther Protestants admit charity and good
works in justification before God, Gal. 5.6;
whyjustihcation is often attributed to faith,
Rom. 5. 2. Gal. .3. 27. Heb. 11. 6; what
Paul's meaning is when he commendeth
the faith, Heb. 11. 33 ; whether true justice,
whereby a man is justified in God's sight,
be inherent, and not imputed, Matt. 5. 21.
Luke 1. 6, 75. Rom. 2. 13 Rom. 3. 22. Rom.
5. 1,2, 19. 1 Cor. 1. 30. Gal. 6. 15. Eph. 1. 4.
Eph. 3. 17. Eph. 4. 23. Eph. 6. 14. Coloss.

3. 10. 1 John 3. 7. Rom. 7. 6 ; how is it
said, none just, Rom. 3. 10; how is it said
imputed for justice, Rom. 4. 9 ; what justice
may be increased, Apoc. 22. 11. Rom. 5. 1.
1 Thes. 4. 10; how u is called G id's jus-
tice, Rom. 1. 17. Rom. 3. 22. 2 Cor. 5. 21.
Phil. ;9; how Christ is our justice ; 1
Cor. 1. 30 ; how the Protestants avoid
the w ird justification, Luke 1. 6. Apoc.
19.8; what is the justice of Moses' law,
Rom. 10. 5.

Kings, the right and authority of, is no whit
less because he is a heathen, 1 Pet. 2. II;
They are not to withdraw their obedience
from under the spiritual judgment of the
.church, 1 Pet. 2. 11.

Keys. See Peter

Lady, our, the Virgin Mary, so called by the
Papists ; whether she were without sin,
Mark 3.33. Rom. 5. 14. 1 John 1.8; her
perpetual virginity. Matt. 1. 23. .Tohn 9. 52;
whether she vowed virginity, Luke 1.34;
whether she was assumpted, Acts 1. 14 ;
whether the church is bound to hold her fes-
tivities, Acts 1. 14. Luke 1. 48; what is her
excellency, titles, and prerogatives, Luke
1.28. Luke 11. 27. John 2.3. Acts 1. 14;
what honour is due to her, Luke 1. 42,43;
whether she is an advocate. Acts 1. 14. 1
John 2. 1 ; whether she be our hope.
Acts 1. 14. 1 Thess. 2. 18 ; what is the
meaning of such terms given to her.
Acta 1. 14 ; God and our Lady save us,
whether it be a Christian prayer, Acts 15.
28 ; the often saying of the Ave Maria, how
commendable, Luke 1. 28; whether the an-
cient fathers used the same. Acts 1.14;
whether she were always partaker with

our Saviour in sorrows, Luke 2. 35 ; what
is the meaning of Christ's speeches to her
that may seem hard, John 2. 4, 5 ; whether
the Protestants keep no holyday of her, no
not of her death as they do of all other
chief saints in the Episcopal Church of Eng-
land, Acts 1. 14; wheiher she knew all the
mysteries of Christ, Luke 2. 19 ; whether the
Protestants be generations that shall call her
blessed, Luke 1. 48 ; whether they dero-
gate from her honour that is due to her,
Luke 1.28. Acts 1.14.

Laymen, whether in any case or manner they
may judge of their pastors, of the true sense
of the scriptures, or of questions of reUgion,
Acts 17. 11. See priest, clergy.

Lent. See Tradition.

Limbus patrum, whether it be Abraham's bo-
som, Luke IG. 22, 26. Acts 2. 24, 27. Heb.
11. 40. Heb. 9. 8. Apoc. 5. 13; whether there
be such a third place, Luke 8. 55. Apoc. 5. 3 ;
whether the just of the Old Testament
were not in heaven before the ascension of
Christ, Luke 16. 22, 26. Matt. 3. 16 ; whether
Christ's descent into hell was to deUver
I em, Luke 16. 22. See hell, heaven.

M.

Maccabees, whether canonical scripture,
Luke 1.3. John 10. 22

Mary. See Lady.

Marriage, whether it is a sacrament of the
New Testament, Matt. 1.20. Matt. 19.6.
Luke 16. 8. John 2. 2. Eph. 5. 32; whether
it may not be dissolved for adultery, Matt.
5. 33. Matt. 19. 6, 9. Mark 10. 9, 10. Luke
16.18. John 2. 2. Rom. 7. 2. 1 Cor. 7. 11;
whether it be lawful after divorce, Matt.
5. 33 ; 99. 6. 9. Mark 10. 9. 10. Luke 16. 18.
John 2. 2. Rom. 7. 2 1 Cor. 7. 11. See chas-
tity, coniinency ; how it is honourable in
all, Heb. 13. 4 ; how it is inferior to vircrinity
and widowhood, Matt. 1. 23. 1 Cor. 7. 5, 6,
28,29.

Marriage of priests and votaries, whether
unlawful. vSee priest's vow ; whether the
Papists be falsely charged which hold here-
sies against marriage, 1 Tim. 4. 3 ; whe-
ther they truly esteem of marriage more
than the Protestants, Eph. 5. 32; marrying
of the brother's wife, whether to be dis-
pensed with, Mark 12. 19.

Martyrs, whether only in the Popish Church,
1 Cor. 13. 2.

Martyrdom of saints, whether a sacrifice me-
ritorious ; see merit ; whether martyrs are
surest of all men to escape the second
death, Apoc. 2. 11.

Mass. See sacrifice; the word mass, how
long since used by the fathers, 1 Cor. 10.
21. Matt. 8. 8; whether the Apostles said
mass, Acts 13. 2; whether the liturgy 6f
the Greek fathers was the Popish mass,
Acts 13. 2; whether the mass be agreeable
to Christ's insiiiution, 1 Cor. 11.23,24, and
to the end ; whether it be agreeable to the
Apostle's tradition, 1 Cor. 11. 24; whether
it be agreeable to Paul concerning the

IXDEX.

prayers and petitions therein, 1 Tim. 2. 1.
for Kirieleison, 1 Cor. 14. 1 Tim. 2. 5 ; tor
suTfum cordi, and Ileluia, 1 Tim 2.1,5;
Sanctus thrice, repeated, Apoc. 4. 8; Ho-
sariJia, Ahitt. 21. 9; the canon of the mass,
John 17. 20 ; the Pater noster in the masp,
1 Tim. 2. 1 ; Agnus Dei in tlie mass, 1 Cor.
11.29; kissing the Pax. Rom. 16. 1(5; IJo-
mine non sum digitus in the mass. Matt. 8.
8 ; communion wliich is a part of tiie mass,
1 Cor. 11.24; wliether Antichrist and his
ministers shall abolish the mass, Matt. 24.
15. Mark 13. 14. 2 Tliess. 2. 4.
Maundy Thursday, fieb. 7. IB.
Mediator. See saints. Whether Christ be

our only mediator, 1 Tim. 2. 5.
Merits, or works meritorious,whetherany be.
Matt. 25. 1,34; whetiier it hath correspon-
dency to mercies, hire, and rewards. Matt.
5. 12. Matt. 6. 4. Mark 9. 41. 1 Cor. 13. 1.
Col. 3. 24. Apoc. 11.8. Apoc. 22. 12; whether
the meaning and word of merit and meri-
torious are in the scripture, liuke 20. 35.
1 Cor. 3. 8. Heb. 13. 16. Col. 1. 12. 2 Thes.
1. 5. Apoc. 3. 5 ; whether the grace of God
make men's works meritorious, Matt. 25.
8, 34. Rom. 8. 18, 24. Rom. 11. 36. 1 Cor.
3, 8. 2 Cor. 1. 5, 2. Tim. 4. 8 ; whether dif-
ference of reward prove ditlerence of me-
rit, Matt. 20. 23. Matt. 13. 8. 2 Cor. 9. 6. 1
Cor. 3. 8. Luke 19, 17; whether men merit
their justification, see justification ; whe-
ther to be worthy and to merit be all one,
Luke 20. 35. Col. 1. 12. 2 Thes. 1. 5. Apoc.
3. 4; whether there be any time of merit-
ing in this life, John 9. 4, see works ; why
the Protestants avoid the word merit, Heb.
13. 16; whether Calvin deny Christ's own
merits, Phil. 2. 9. Apoc. 5. 9; Michael why
painted fighting with a dragon, Apoc. 12. 7 ;
whether miracles are necessary to confirm
the doctrineof Luther or Calvin being agree-
able to the scriptures, John 15. 24. 2 Cor.
12. 11: whether saints do work miracles
properly, or God by the saints, Acts 3. 6.
13; whether true miracles be done only in
the Catholic Church, Matt. 17. 19, 30. Mark
13.22; when heretics may work true mi-
racles, Mark 9. 48; forged miracles where
to be found, 2 Thess. 2. 9. Apoc. 13. 3;
how miracles are wrought by application
X)f creatures, by the name of .lesus, of ihe
Apostles, and other holy men, by saints and
their relics, Paul's shadow, Paul's napkins,
Mark 9. 38. Mark 6. 13. John 5. 2. John 14.
12. Acts. 3. 6. Acts. 5. 13. Acts 8. 2. Acts 12.
6. Acts 19. 12. Acts 28. 5. 10; by touching
Christ and whosoever belongeth unto him,
Mark 3. 10. Mark 7. 33. Mark 8. 22 ; why
miracles are at one place one time more
than another, Luke 4. 23. .folin 5. 2. 1 Cor. 12.
29; whether miracles be peculiar to cer-
tain countries, Acts 28.1,5; whether the
Protestants be as faithless to believe true
miracles as the old Pagans, John 14. 12;
whether they attribute true miracles to the
devil as the heathen did. Matt. 9. 5. 34 ;
whether they derogate from the unfeigned
miracles of saints, under pharisaical pre- ,

tenceof God's honour, John 2. 24 ; whether
the Popish church hath the gift o( miracles.
Mark 16. 17.
Monks, wheiher they should work with their
hands, 2 Thess. 3. 10 ; whether there was
any religion in shaving of their heads, and
nuns clipping ot ihcir hair, in the ancient
church, 2 Thes. 3. 1. See hermits, reli-
gions.

N.

Names must be significative, not profane,
Luke 1.63. Heb. 7. 1.

Name of Christians derided in Italy, Acts 11.
26 ; of the auihors ot sects, Acts )1.26 ; of
the first institutors of several religions of
Popery, Acts 11.26; name of Jesus. See
Jesus.

Nicolaites, Apoc. 2. 6.

Nuns clipping their hair, 2 Thes. 3. 10.

Novehies of words, whether used by the Pa-
pists or Protestants, 1 Tim. 6. 20; wheiher
they be not profane novelties, which neiilier
in word nor sense are lound in the scrip-
tures, 1 Tim. 6. 20; how they are to be
tried, novelties of words, 1 Tim. 6. 20.

Numbers, mystical, whether over curiou.'ly
to be observed, Apoc. 1. 4 ; whether the
Protestants be rash in condemning tlie
numbers of prayers, fasts, masses, &c.,
Apoc. 1.4 ; the number of twelve mystical,
Mark 3. 14.

O.

Original sin. See sin.

Orders, w^hether the three holy orders are
bound to coniinency, 1 Tim. 3. '2, 8 ; whether
men that have been twice lawfully married,
be excluded from holy orders, 1 Tim. 3. 2.
1 Tim. 5. 9. Tit. 1. 6 ; whether all the seven
Popish orders have been since the Apos-
tles' time, 1 Tim. 3. 8 , whether the order of
Popish Deacons was instituted by ihe Apos-
tles, Acts 6. 3; whether holy orders is a
sacrament, 1 Tim. 4. 14, instituted by Christ
at his last supper, Luke 2. 22, 19. 1 Cor. II.
24 ; how given bv imposition ot hand?, Acts
13. 3. Acts 14. 22. I Tim. 4. 14. 2 Tim. 1.
I ; whether the Protestants hold election
by the people's voices, to exclude imposi-
tion ot the Bishop's hands. Acts 14. 22;
whether imposition of hands pive grace, 2
Tim. 1. 1 ; what prayers and fasting the
Papists use at giving of their orders, Luke
6. 12. See Imber days.

Oaths, which are unlawful. Acts 23. 12.

Palms, Apoc. 7. 9.

Papist, the name, Acts II. 26 ; what they are
2 Cor. 2. 10.

Pardons, Popish, or indulgences, whether
they be granted upon Christ's own words,
2 Cor. 2. 10 ; or upon his example, 2 Cor.
2. 10. Luke 23. 15; or upon his merits and
mutual satisfaction of one for another, Col. 1.

10

INDEX.

2'i ; whether practised by Paul, 2 Cor. 2. 6,
W ; or by the ho' ,' bishops of the primitive
ehurch, 2 Cor. 2. 0
Pardon, whether a Fopish, be only a remis-
sion of temporal punishment due for sins,
and not tor sin itself, 2 Cor. 2. 6, 10.
Pardons, wliy more common now than of old

time, 2 Cor. 2. 11.
PardoniniT, to whom authority oi pertainetn,

Matt. 16. 19. 2 Cor. 2. 6, 10. Col. 1. 14.
Pardons, whether Popish, are given in the

virtue and name of Christ, 2 Cor. 2. 10.
Parents, whether they are to be relieved,
rather than churches or altars garnished,
Mark 7. 11 ; Patriarchs blessing their child-
ren no pattern of parents now, Heb. 7. 7.
Pax, kissmg the. See Mass.
Penance, which is perfect repentance, whe-
ther it imply confession and paintiil satis-
faction, Matt. 3. 2. Matt. 11. 21. Luke 10. 13 ;
whether the Greek word ncravota and
ucTamiv do signify such penance. Matt. 3.
2. Matt. 11. 21. Luke 11. 32. 2 Cor. 12. 21.
Apoc. 9. 20; whether John Baptist first,
then Christ and his Apostles, preached
Popish penance. Matt. 3. 2. Mark 1. 4, 5,
15. Luke 3 3, 11. Ads 2. 33. Acts 20.21.
Acts 2G. 20; what was John Baptist's pe-
nance. Matt. 3. 2, 6. Luke T. 38 ; what was
Mary Magdalen's penance, Luke 7. 38 ;
what great penance was used in the primi-
tive church, 2 Cor. 2. 11. 2 Cor. 12. 21 ; the
old canonical discipline, 2 Cor. 12. 21 ; whe-
ther Paul chastened his body by Popish
penance, 1 Cor. 9. 27; whether temporal
pains remain due, when sin is remitted,
Heb. 12. 6 ; whether any satisfaction can
be made to God's justice by any works of
man. Matt. 3. 8. Luke 3. 11. Luke 19. 8.
Acts 8. 22. 1 Cor. 1 1. 31. 2 Cor. 2. 10. 2 Cor.
6. 5. Heb. 10. 31. James 2. 13. Apoc. 10. 9;
whether satisfactory works derogate any-
thing from Christ's satisfaction, but are re-
quisite because of the same, Rom. 8. 17.
2 Cor. 2. 6. Col. 1. 24. Heb. 5. 9. The Po-
pish sacrament of penance, Johri 20. 23 ;
whether it be as necessary as baptism, John
20.23; whether it be secunda tabula post
naufragium, iu\\n 20.23; whether the con-
tempt thereof be a sin against the Holy
Ghost, Matt 12. 31 ; whether the parts of
true repentance be contrition, confession,
and satisfaction, John 20. 23 ; what is con-
trition, 2 Cor. 7. 9, 10 ; whether Luther
held any heresy ot contrition, 2 Cor. 7. 9
10; how it worketh salvation, 2 Cor. 7.9,
10 , whether men are bound to confess,
John 20. 23. See confession. Whether
all sins may be remitted by this pretended
sacrament, Heb. 6. 1. Heb. 10. 26 ; whe-
ther it be the heresy of the Novatians to
deny that confession to a priest is neces-
sary, and his absolution, John 20. 23. See
absolution, priest. Whether Popish pe-
• nance be rccjuired before baptism in such as
be of age, Acts 2. 18.
Pentecost, Acts 20. 16.

Perfection, whether any attain to it in this life,
Phil. 3. 12; the state of perfection. See

monastical hfe, religions ; whether anv

thing may be permitted, that is not allowed,
as stews by the popish church, Mark 10. 4.
Persecution of Catholic men, whether it be
meritorious, Luke 6. 23; whether the se-
cret assemblies of the papists be in perse-
cution for the taith of Christ, Acts 12. 2.
Matt. 24. 15. Acts 17. 5.
Peter, in what sense Cephas, a rock or stone.
John 1.42. Matt. 16. 18; whether Christ by
giving him this name, designed him before
hand to be the singular or only rock or
foundation of his church. Matt. 16. 18.
Matt. 26. 75 ; whether he promised to build
his church upon him, that is his person.
Matt. 16. 18, 19 ; whether the pope and
church of Rome cannot err, because Christ
prayed that Peter's faith in temptation might
not fail, Luke 2. 22, 31.
Peter's primacy absurdly grounded upon his
fall by the Papists, Luke 22. 31; whether
the church was builded upon him, other-
wise than upon the rest of the Apostles, and
what primacy he received, John 21. 37. Eph.
2. 20. Arguments of both the Epistles of
Peter; whether the church was built upon
Peter's person, and not upon his faith or
confession only. Matt. 16; what dignity or
pre-eminence Peter had above the rest of
the Apostles, Matt. 10. 2. Malt. 14.23. Matt.
17. 27. Matt. 18. 1. Mark. 3. 16. Mark. 14. 71.
Mark. 16. 7. Luke 5. 3, 6, 7. Luke. 6. 13, 14.
Luke 8. 45: Luke 22. 31. Gal. 1. 18. Gal. 2.
7. John 21. 17. Acts 12. 5, 6, 17. 1 Cor. 9. 5 ;
whether Paul submitted his doctrine to Pe-
ter's approbation. Gal. 2. 2 ; whether the
keys were given to him more than to the
rest of the Apostles, and what authority he
hath bytheni. Matt. 18. 18; whether he had
greater authority to bind and loosCrthan any
one of the Apostles, Matt. 16. 19; whether
he ever practised any primacy of authority,
Acts 1. 15. Acts 2. 14. Acts 5. 3. Acts. 15. 6,
7. Gal. 2. 2, 9, 11. Argument of both the Epis-
tles of Peter ; whether the Pope is Peter's
successor and hath the same priinacy and
authority which he had. Malt. 16. Luke 22.
31. .John 21. 17. Acts 15. 7. Gal. 2. 2, 9 ; whe-
ther by the rock be signified not only Peter's
person, but also his chair and See, the
church of Rome, Matt. 16. 18 ; whether he
breaketh the church's unity that forsaketh
the See of Rome, Gal. 2. 9. Eph. 4. 11, 13;
what way Peter is the rock, foimdation of
the church, as the Papists say. Malt. 16. 18.
Eph. 1. 22. Eph. 2. 20 ; whether Peter's ship
signified the church, Luke 5. 3; whether
Peter governeth and protecteth the church
continually, Acts 5. 15. 2 Pet. 1. 15 ; whether
the Protestants do not avouch the pre-emi-
nence and i)rimacy of Peter against the Pu-
ritans to uphold their Archbishops, John 21.
17; whether they denied it before, and now
confess it, John 21. 17; whether they dero-
gate from Peter anything that the Scripture
giveth unto him. Gal. 2. 11 ; whether Beza
tliinketh the text of the Scripture to be ful-
filled in favour of Peter's primacy. Matt. 10.
2; whether the argument against Peter's

;di:x.

u

primacy be foolish, Acts 8. 11. iioiii. IG. Itj. i
Gal 29 ; whether it be an impudent assertion
to hoUl thai I'cier was never at Rome,
Rom. 16. IG. Gal. 2. 7. 1 Pet. 5. 13 ; whether
for that only purpose they deny that Baby-
lon signifieth Rome, 1 Pet. 5. 13; whether
their greaiesi reason against his being tliero
be fooliih. Rom. 16. 16 ; whether they wran-
gle about the time of his being there, 1 Pet. 5.
13. whether as reasonable to ascribe the pri-
macy to John as Peter, John 21. 7 ; whether
it be certain that Peter and Paul planted the
ciiurch of Rome, argument of the Acts of
the Apostles, Acts 27. 23. Gal. 2. 7; whe-
ther it be certain that he wrote from Rome;
1 Pet. 5. 13. and \yas crucitied there, argu-
Hient of the Acts of the Apostles, .lohn 21. 18.
Pilgrimage, popish, whether warranted by
Scripture, Matt. 2. 2. Acts 8. 27; what pil-
grimage was used in the primitive church to
Uie holy land. Matt. 17. 9, to the holy sepul-
chre. Matt. 29. 1. to the memories ot Saints,
John 5. 2 ; what kind of devotion, and in what
manner was used by pilgrims in those holy
places, Luke 7. 5. Matt. 2S. 1. see Relics.
Pope, how the succession of the bishop of
Rome is used as an argument against he-
retics by the Fathers, Eph. 4. 13.
Pope, whether of the same religion with the
ancient Bishops, that were martyrs, Ep. 4.
13. 2 Thes. 2. 3 ; whether the Pope's room
or dignity were ever rightly called an
Apostleship, Eph. 4. 11; the Pope's supre-
macy how proved, John 21. 17. Eph. 1. 22. 1
Tim. 3. 15; whether it was practised by
Leo and Gregory, as by the late Popes,
John 21. 17 ; how they refused the name of
universal bishop, John 21. 17; whether the
Council of Chalcedon called the Pope uni-
versal bishop. How impudently they write
themselves, servos servonim Dei, John 21. 17 ;
whether the pope be ministerial head of the
church under Gnrist, Eph. 1. 22 ; whether the
pope be Peter's successor, John 21. 17. Eph.
4. 11 ; whether not to communicate with the
pope is to be against Christ, or with Anti-
christ, Matt. 12. 30. See Antichrist. Whe-
ther the pope cannot be Antichrist, Matt. 24.
22, 29. John 5. 43. 2 Thes. 2. 4. See Anti-
christ. Whether he may err personally,
but not judicially, or definitively, Luke 22.
31. .John 11. 51. John 18. 23. Rom. 3. 4.
Gal. 2. 11 ; whether the pope hath any pri-
vilege of office to be respected, whatsoever
his person be, Matt. 23. 2. Luke 22. 31. See
Roman church, and Peter. The pope pre-
tended Christ's vicar, Matt. 23. 8.
Prayer. See canonical hours. Whether the
Papists use much babbling in their super-
stitious prayers. Matt. 6. 7 ; how we should
pray always, Luke 18. 1 ; whether the
church's collects, as ihey be brief, so thty
be all godly, Matt. 6. 7 ; how foolishly ihey
break off their prayers.in their short collects
Matt. 6. 7 ; whether ihey drive not out prea-
ching, Matt. 6.7; whether service and prayer
in the Latin tongue, be much better than in
the vulgar, 1 Cor. U; whrther it was al-
ways in Latin in the west church, 1 Cor. 14.

in the declaration ; whether our peoi'le M
their conversion, sung Alleluia, and not
praise ye the Lord : Sursuni curda et Kyn-
eleison, 1 Cor. 14. Sei; mass. Wlieilii'r
Augustin the monk brought service in the
Latin tongue from Rome, 1 Cor. 14; whe-
ther the people's private prayers in Laliii,
be agreeable to the Apostle's doctrine, 1
Cor. 14; whether the people understand
not the prayers in the English tongue, and
whether more edified by them, 1 Cor. 14 ;
whether it is necessary that the people
should understand their prayers, cither pub-
lic or private, 1 Cor. 14; whether their in-
tention and devotion be as great and accept-
able in a tongue unknown, as a known
tongue, 1 Cor. 14. Matt. 15. 8. Matt. 21. 16 ;
whether the people are edilied, and take
profit by the priest's functions, thouah they
neither hear nor see what he doth, Luke L
10; whether they are taught the meaning
of ceremonies and service, and do know
them perfectly in all Popish countries, 1
Cor. 14 ; whether the Popish church hath
always allowed Latin prayers to be trans-
lated, 1 Cor. 14; whether Paul's place be
falsely alleged against ilie Latin service or
prayer, 1 Cor. 14 ; whether he speak of no
such thing, much less against it, 1 Cor. 14 ;
what it is to pray with the lips only. Matt.
15. 8; what faith is required in prayer,
James 1. 6 ; w-hether the Ave Mary be u
prayer, Luke 1.28.

Prayer tor the dead, whether allowed in the
scriptures, Acts 23. 8. 2 Cor. 5. 10. 1 John
5. 16; whether it be a good aroumeni tor
prayer for the dead, that the Sadducees, or
any other heretics denied it. Acts 23. 8 ;
how other men's pravers and intercession
avail us, Luke 5. 20. Rom. 15. 25 ; whether
the Popish processions, matins, pilgrimage,
be Christian public prayers, 2 Cor. 1. 11 ;
how prayers of Papists are more available
than of other men, Heb. 5. 7.

Predestination and reprobation, how they con-
sist with free will. Acts 27. 31. Rom. 8. 30.
Rom. 9. 11, 17 ; how good works must con-
cur with God's predesiination, and whether
as a cause or an effect, 2 Pet. 1. 10; what
and how far we may and should learn
therein, Rom. 8. 30. Rom. 11. 33 ; whether
the Protestants have set torth heretical and
presumptuous books of predestination, Rora.
9.20. Rom. 11.33.

Priest, whether in common use it hath the
same meaning that the Greek whereof it ia
derived. Acts 14. 22 ; whether it be hereii-
cally chanced into elders, Acts 14. 22 ; whe-
ther it be tlic office and vocation of a priest
in the New Testament, called irnto/ii/Ttpnj in
Greek, in Latin presbyter, to offer sacrifice
propitiatory, Heb. 5. 1,4,^5,6,7; whether
the sacrificing office of Cnrist be the same
in diiiniiy that the ministry, priesthood, or
eldership of the Go»ptl is, Fleb. 5. 5 ; why
they are called aniiels, .\poc. 1.20; how
tlicvare coadjutors with and under Christ,
and work in his name, Mark 2. 10. Luke 17.
14. 1 Cor. 9. 1. 2 Cor. 2. 10. 2 Cor. 5. 8 ;

It

INDEX.

wherein consisteth tlicir authority to remit
sins, Matt. 8. 4. Matt. 9. 8. Mark 2^10.
Luke 5. 24. Luke 17. 14. John 20. 21. 2 Cor.
5. 8. John 11. 44; whether the Protestants
carp at this autliority, as the Jews did at
Christ for the same, Luke 7. 41) ; whether
we may not be instructed by laymen in de-
fauk ol priests. Acts 10. 40 ; whether none
may have government ot the church but
priests, 1 Cor. 14. 34; whether Popisii
priests may not be despised, Luke 10. 16 ;
whether double livelihood be due to good
priests, 1 Tim. 5. 17 ; what pre-eminence
they outrht to have above others, 1 Tim. 4.9.
Heb. 7. "7. 1 Tim. 1. 20. 2 Cor. 8. 5 ; whe-
ther the Protestants make the name an
odious and reproachful name. Matt. 23. 23.
Mark 15. H ; vvhy they avoid the word in
their Enszlish translation of the New Testa-
ment, Acts 15. 6 ; whether perpetual conii-
nency is required in elders, or priests of the
New Testament, Luke 1. 23. 1 Tim. 5. 22.
2 Tim. 2.4. Titus 1. 6. 1 Cor. 7. 2. 1 Tim.
5.14; whether the marriage of priests be
iinlav\ful. Matt. 8. 14. 1 Tim. 3.4. 1 Tim. 4.
3; whether it be contrary to the ancient
canons, 1 Tim. 3. 4: whether it be contrary
to the Council of Nice, 1 Tim. 3. 4. Matt. 8.
14 ; what was the sentence of Paphnutius
and the Nicene council concerning this
matter. Matt. 8. 14; whether ever any were
■lawfully married after holy orders. Matt. 8.
14; whether married men being mad
priests must no more company with their
^wives, and that according to the example ot
the apostles, Matt. 8. 14. Acts 1. 14. 1 Cor.
9.5; and according to the custom of the
•primitive church, 1 Tim. 3. 4 ; whether the
church may annex perpetual continency to
holy orders, 1 Tim. 5. 9 ; wheiher the for-
bidding of such persons to marry is no con-
demnation of marriage, 1 Tiin. 4. 2; whe-
ther Jovinian's heresy of inarriage be call-
ed ol the Protestants God's word, 1 Tim. 5.
15 ; wliat harm is it to be like Vigilantius in
'allowing the marriage of priests, 1 Tim. 3.
4. See vow. Whether priests must have
shaven crowns, 1 Pet. 5. :s ; what was the
priestly petalon of John, Apoc. 1. 13; who be
called priests properly, and whoimi)roperly,
Apoc. 20. G ; whether all Chrislians he not
spiritual priests and kings, 1 Pet. 2. 9. Apoc.

1.6. .^poc 5. 10 ; what be their spiritual
sacrilices, IPet. 2. 5; wherein the excel-
lency of Christ's priesthood consisteth,
Heb. 5. 1, 6. Heb. 7. 7, 17, 23. Mark 15. 11 ;
whether Christ be not a priest as he is both
•God and man, Heb. 5. 6; whether the Pro-
testants be either Arians, or ignorant in
avouching that he is a priest as he is God
and rnan, lleb. 5. 6; whether Ciirist's
priesthood be eternal bv the succession of
the Popish prioeihood, Mark 15. 11 ; Heb.

7.7, 17,23. Heb. 8. 2, 3; and concurreth
still in all their priestly actions, Heb. 7. 23 :
whether he be not the only sacrilicing high
priest of ihe New Testament, Heb. 5. 1 ;
whether there be many priests of the New
Testament prupcrly and peculiarly so call-

ed, whose priesthood is external, and ,not
only spiritual, Heb. 5. 1. Heb. 7. from the
7tli to the end.
Princes, whether they are to be obeyed in
matters of religion. Matt. 22. 21. Mark 12.
17. Rom. 13. 1, 2, 4. 1 Pet. 2. 13 ; whether
princes may not make and execute laws
concerning religion. Matt. 22. 21. Heb. 5. 1.
Heb. 13. 17 ; whether heathen princes com-
iriandiug rightly in matters of religion, are
not be obeyed, 1 Pet. 2. 13 ; whether Popish
priests may deny to obey the godly laws of
Christian princes under pretence that Peter
and John refused to obey the wicked com-
mandments of the Jewish high priests and
rulers. Acts 4. 19; whether obedience to
princes be not due as well in causes eccle-
siastical as civil, Rom. 13. 1, 2 ; whether the
Protestants or the Papists be authors of re-
bellions and tumults. Matt. 10. 34, 2 Cor.
10. 3; whether Wiclifi' held anv heresy
against civil rule and superiority, "Rom. 13.
4. IPet. 2. 13; whether Papists be obedient
in all temporal causes, Rom. 13. 4 ; how far
princes must obey and be subject in matters
of faith and religion, Heb. 13. 17; whether
all princes are under Peter and his succes-
sors, John 21. 17. Acts 25. 19 ; how far in-
ferior their election and creation is to God's
institution of the spiritual magistrate, 1 Pet.
2. 13; why the temporal magistrate is call-
ed a humane creature, 1 Pet. 2. 13; how
the Papists pray for kings and princes in
their mass, 1 Tim. 2. 2.

Procession on Palm Sunday, whether ground-
ed on the scripture. Matt. 21. 8.

Protestants. See heretics.

Purgatory, whether grounded on the scrip-
ture. Matt. 5. 26. Matt. 12. 32. Mark 3. 29.
Mark 12. 24. Luke 16. 26. 1 Cor. 3. 12, 13,
15. James 2. 13. 1 Pet. 3. 19; whether men
cannot lie perfectly cleansed by the blood of
Christ, but they must go to purgatory, Apoc.
21.2.

Purgatory fire, whether it pass all the pains in
this life, 1 Cor. 3. 15; whether it be re-
leased by the prayers of the living. Acts 9.
36, 39; whether there be such a third place,
Luke 8.55. Apoc. 5. 3; whether the scrip-
tures be abused by the protestants against
pui-gatory, Apoc. 14. 13. See prayer, sa-
crifice for the dead.

Reconciliation to the see of Rome whether
it be to the Catholic church of Christ. See
schism.

Religious life so called by the papists, whether
like the solitary life of the ancient church,
Rom. 15. 25; whether the confession of
such sectsofreligion is according to Christ's
counsel, and the apostle's example. Matt. 19.
21, 27. Luke 18. 22. Acts 2. 44 ; whether
Vigilantius held any heresy against such as
forsook all for Christ, Rom. 15. 25 ; whether
divers religions of Dominicans, Francis-
cans, &c., be not divers sects. Acts 11. 26;
whether their divers rules, and imitation of

INDEX.

divers men, is the imitation of Ciirist him-
self, Phil. 3. 17. lThess..l.6; whether their
living in common be apostolical. Acts 2.
44 ; tlieir rising in the night to pray, whe-
ther according to the scripture. Matt. 26. 41 ;
their blessing how beneficial, Matt. 19. 13.
whether their life be the contemplative life,

E referred before the active, by our Saviour
imself in the persons of Mary and Martha,
Luke 10. 42 ; whether both those lives have
been always in the church of Christ, Luke
10. 42.' See monks and nionastical life.
Hermits.
Relics, what virtue, or miracles, are done by
touching of them, Matt. 9. 8. Mark 5. 28 ;
Argument of Luke's Gospel, Acts 7. 58.
Acts 8. 2. Acts 12. 6. Acts 19. 12, 15. Acts
28. 5, 20. 1 Tim. 4. 5. fleb. 9. 4 ; what vir-
tue in the touching of Chrisfs person or
any thing that belonged unto him, Mark 3.
10 ; the lieni of his garment. Matt. 9. 21, 22.
Matt. 14. 12. Mark 5. 28; his sepulchre.
Matt. 28. 1 ; Mount Tabor and all the holy
land. Matt. 17. 9. 1 Tim. 4. 5 ; his cross,
see cross; Peter's shadow, John 14. 12.
Acts 5. 15; his chains, Acts 12.6; Paul's
napkins, or that had touched his body, Acts
19. 12, 15; his chains. Acts 28. 5, 20; his
blessing of the isle of Malta, Acts 28. 5, 20 ;
his prison and other memories there. Acts
28. 1 ; the relics of John Baptist, Elias and
Abdias, Mait. 14. 12; Stephen's relics,
Acts 7. 58. Acts 8. 2 ; what Augustin held
of relics. Acts 7. 16. Acts 8. 2 ; what Chry-
sostom held of them, John 14. 12. Acts 19.
12, 15; what Jerome held of them, Matt. 28.
1 ; Argument of Luke's Gospel, Heb. 9. 4;
what Gregory held of them, Acts 28. 20 ;
whether the greater virtue be ascribed to
relics, the more is the honour of Christ.
John 14. 12. John 9. 24. Acts 19. 12, 15;
whether saints' relics be of greater force
after their death. Acts 19. 12, 15 : whether
relics be miraculously preserved from pu-
trefaction, Heb. 9. 4 ; what relics were pre-
served in the Old Testament, Heb. 9. 4 ;
whether Vigilantius held any heresy against
relics, Argument of Luke's Gospel, Acts

19. 1, 2 ; what devotion the old Christians
had towards relics. Matt. 14. 12. Acts 28.

20. Heb. 9.4. John 20. 11 ; whether the de-
votion towards Christ's body when he was
dead, favour the Popish superstition of re-
lics. Matt. 27. 59. Mark 16. 1 ; whether the

, Protestants abuse holy relics as Pagans did.
Matt. 14. 12; translation of relics whether
warranted by the scripture, Argument of
Luke's Gospel, Heb. 11. 22. Acts 7. 16.

Rejrobaiion, whether it be for sin foreseen,
Rom. 9. 1, 22 ; how it taketh not away free
will, Rom. 9. 1, 22; how God raised Pha-
raoh, Rom. 9. 17; how he is said to indu-
rate, Rom. 9. 17; how to give unto a repro-
bate sense, Rom. 1. 24, 26. See God, Free
will, Predestination.

Restitution of goods ill sotten, whether to be
made according to the advice of the Pope
and his clergy, Luke 19. 8.

Reward, difference of reward in heaven, whe-

ther it be according lo merit. Matt. 13. 8.
Lake 19. 8. See heaven. Respect of re-
ward, whether it should be the chief cause
to move us to work well. Matt. 6. 4. Matt.
19.27. Heb. 11.26. Luke 14. 14. Apoc 3.5;
reward in the scripture, whether it signi-
fieth a hire, rather than a free gift, 1 Cor.
3. 8 ; reward for the relieving of the perse-
cuted Christians, whether it be participa-
tion of their merits, .Matt. 10. 41. 2 Tim. 1.
16, 18; life everlasting, how is the reward
of the forsaking, or losing any thing lor
God's sake, Luke 18. 30.
Rome, why called Babvlon, Argument of both
the Epistles of Peter', 1 Pet. 5. 13. Apoc. 17.
5,6,9, 18; whether the Popish church be
not there called Babylon ; why the Protes-
tants think that Babylon doth not signify
Rome, iPct. 5. 13. Apoc. 17. 5; whether
the ancient commendation of tlie church
and faith of Romp, pertain to the Popish
church, Argument in Epist. ad Rom., Rom.

1. 8; whether the Gospel was transported
from Jerusalem to Rome, argument in
Acts, Acts 19. 25 ; whether the Roman
faith, and the Catholic faith be all one,
Rom. 1. 8; whether the See of Rome have
a privilege not to err. Matt 23. 23. Luke 22.
31. Luke 5. 3. Eph. 5. 29 ; whether God's
providence is towards the same more ihtin
all other states. Acts 27. 23. 2 Thess. 2. 3 ;
whether the see of Rome be the rock of the
church, and Peter's chair, and See apos-
tolic. Matt. 16. 17, 18, 19; whether it hath
stood and ever shall stand immoveable,
2 Tliess. 2. 3 ; whether Princes and Empe-
rors ought to stand in awe thereof. Acts 25.
19 ; whether the ancient fathers of all coun-
tries sought unto it for resolution of doubts,
and why many did, Luke 22. 31 ; whether
all true preachers ougtit so to do, Gal. 2. 2 ;
whether Heretics refuse only so to do. Gal.

2. 2; whether they be Heretics that hate
this See, Rom. 16. 16; whether Heretics
bark about the See of Rome in vain. Matt.
16. 8 ; whether the Protestants place Anti-
christ there in Paul's time, 2 Thess. 2. 3 ;
whether the great Apostate that Paul .<ipeak-
eth of, 2 Tliess. 2, shall be from this See of
Rome, or of the See of Rome from the Ca-
tholic church, 2 Thess. 2. 3; whether the
devotion of the Popish Romans in visiting
the churches of martyrs' relics in their sta-
tions and pilgrimages, is a sign of greater
faith, Rom. 1. 8.

Sacraments, whether there be seven, John 13.
14. Gal. 4 3. See confirmation, penance,
orders, marriage, extreme unction. Whe-
ther Popish sacraments and ceremonies be
few and easy in respect of Jews' sacra-
ments. Gal. <!. 3; whether the sacraments
of the New Testament he more efTectual
and beneficial than the Jews' sncraiiieiitji,
Gal. 4. 3. John 4. 23. 1 Cor. 10. 3. Heb. 9.
12, 15. Heb. 8. 2, 3, 7. Heb. 10. 1, 2 ; whe-
ther the Popish sacraments and ceremonies

14

INDEX.

in external elemenia and observations be
not burdenous, Judaical, and heathenish,
Gal. 4. 3. John 4. 23; whether the church,
aotcointnanded, may use e.xternal elements
and ceremonies in winning ot souls, by ex-
ample oi Christ, John 9.6; whether Au-
gustin be I'alsely alleged for two sacraments
only, Gal. 4. 3; whether grace is given in
and by the sacraments, ex opere operato of
the works wrought, John 3. 5. John 4. 23.
John 20. 22. 23. Acts 8. 17, 18. Acts 22. 17.
Rom. 4. 4, 11. Gal. 3. 27. Eph. 5. 32. John
15. 3. 1 Tim. 4. 14. 2 Tim. 1. 6. Titus 3. 5.
Heb 10.2. James 5. 14, 15; how the sa-
craments flowed out of Christ's side, and
have their virtues thence, John 19. 34 ; how
the contempt or omission of the sacraments
is damnable, Luke 7. 30. Acts 10. 47 ; whe-
ther the sacraments are first to be called
for in sickness, Mark 2. 5 ; th? Popish sa-
crament of the altar, why called bread,
John 6, 32; what is the mystery and insti-
tion thereof by our Saviour Christ, who
were present at it. Matt. 20. 23. Mark 14.
23. Luke 22. 15, 19. 1 Cor. 11. 23; whether
the Papists do imitate Giirist's institution
•thereot, and the apostles' tradition, the Pro-
testants not, 1 Cor. 11.23, unto the end of
the chapter i whether the Protestants have
taken away the blessed sacrament alto-
gether, John 6. 5S. 1 Cor. 11. 24 ; whether
the real presence, which the Papists affirm.
be true, Ma;t. 26. 11,23. Mark 14. 22,23!
Luke 22. 19, 20. John 6. 53, 55, 62, 63. Acts

1. 11. 1 Cor 10. in, 17. 1 Cor. 11. 27. 1 Cor
15. 44. Heb. 9,20. Heb. 10. 5; whether the

•Gospel be so plain for the real presence,
that Beza controUeth it, Luke 22. 20 ; tran-
substantion, how proved, Malt. 26.26. John

2. 9. John 4. 23. John 6. 63, 6 1,66, 63 ; whe-
ther Christ did ever deal so miraculously
and supernaturally with his body, that he
took away the essential properties of a
body, Matt. 14. 26. Matt. 26. 11. Matt. 19.
26. Mark 12. 24. Mark 16. 12. Luke 4. 30.
John 6. 52, 62, 64. John 20. 19. Acts 9. 4.
Col. 2. a Heb. 11. 1; what faith is neces-
sary in this sacrament, Mark 14. 23, 24 ;
whether the Protestants judsfe thereof only
by s&nse and reason, John 6. 64, 66 ; whe-
ther they be like the gross Capharnaites,
John 6. 66; whether to ask how it may be
is a Jewish word, John 6. 52 ; whether they
mock at the blessed sacrament, or at the
heresy of the Papists, Matt. 13. 55. Matt. 27.
40. Mark 6. 3. Mark 15. 30; whether Christ
be present bv consecration, though the sa-
crament be not received. Mark 14.22. Matt.
26. 26, 28, 29. 1 Cor. 10. 16. 1 Cor. 11. 24 ;
liow ihe arcrunisnts of the Protestants be
answered. Malt. 14. 13. John 12,8. whether
the blessed sacrament is to be adored.
Matt. 2. 11. Matt. 8. 4, 8. 1 Cor. 11. 29 Heb.
1. C ; whether it is to be honoured by carry-
ing it in solemn processions. Matt. 21. 8 ; |
by cosilv altars, chalices, ornaments. Matt. |

26. 8. Mark 14. 4 ; bv clean corporal.*. Matt.

27. 59 ; bv many other means, Mark 11. 8.

I Cor. 11. 29; whether the angels are pre- 1

sent at the Popiali mass, Apoc. 4. 8 ; whe-
ther the sacrament sanctifieth the altar,
Matt. 23. 19. Acts 7. 33 ; whether it be the
supersubstantial bread desired in the Lord's
prayer, Matt. 6. 11 ; what pre-eminence it
hath above manna, to them that receive it
worthily, John 6. 49. 1 Cor. 10. 3 ; what
wonderful effects it hath in the receivers,
John 6. 54. 1 Cor. 10. 16, 17 ; in what sense
it is called by the ancient fathers a figure,
Matt. 26. 26 ; whether it can be both a figure
and the thing signified, Luke 22. 19. Heb. 1.
3 ; how it is called bread after consecration,
Matt. 26. 29. John 6. 32 ; whether Paul call
the sacrament the Lord's Supper, 1 Cor. 11.
20 ; whether the sacrament may be receiv-
ed in one kind only, Mark 14. 23. Luke 24.
30. John 6. 53. 58 ; whether the authority of
the scriptures, and of the primitive church
be for the same. Acts 2. 42. Acts 20.7;
whether it be a thing indifferent to receive
in one or both kinds, according to the
church's ordinance, John 6. 53. John 13.
14 ; whether for any cause the church can
appoint one kind, John 6. 58; whether the
whole grace be in one kind, and therefore
the people are not defrauded, John 6. 53;
whether the arguments of the Protestants
be answered, John 6. 58. Mark 14. 22, 23 ;
whether the priests only saying mass, must
receive in both kinds, John 6. 58; what pu-
rity and preparation is required to the wor-
thy receiving of the sacrament, John 2. 15.
John 13. 5. 1 Cor. 11. 27, 23, 29 ; whether
confession of every mortal sin be necessary
before the receiving, 1 Cor. 11.28; whether
wicked men receive the true body and blood
of Christ, 1 Cor. 11, 27 ; the punishment of
unworthy receiving, whether it prove the
corporal presence, 1 Cor. 11. 27, 30,32;
whether it be both a sacrament and sacri-
fice. Matt. 26. 26 ; the sacrifice cf the mass,
how proved, Luke 22. 19. John 4.23. Acts
14. 12. 1 Cor. 10.21. Heb. 7. 14, IS. Ileb. 9.
12, 15. Ileb. 10. 1 to 18. Heb. 13. 10, 15;
whether the sacrifice of the mass is the
selfsame that v/as upon the cross, Heb. 9.
25. Heb. 10.5; whether Christ sacrificed
his body and blood at his last supper. Matt.
26.28. Luke 22. 19. svhetherChrist be often
ofiered and in many places, Heb. 10. 11;
whether the sacrifice of the mass be a com-
memorative sacrifice, and yet a true sacri-
fice, Luke 22. 19; whether it succeeded in
place of all the sacrifices of the old lav.-, 1
Cor. 10. 23. Heb. 7. 12. Heb. 10. 8 ; whether
Christ by his death did not take away all
sacrifices, but change them into a better,
Heb. 7. 12. Heb. 9.12. Heb. 10. 8,11,18;
whether the e-xternal religion of the New
Testament is principally in the sacrifice of
the mass, Luke 22. 20; whether Christ's
eternal priesthood consist in the sacrifice of
the mass, Heb. 7. 12 ; whether the fathers
call it the unbloody sacrifice, Heb. 9. 25 ;
whether the most ancient fathers call it the
mass, 1 Cor. 10. 12 ; whether it be called
the Eucharist, and why, Heb. 13. 15 ; whe-
ther the general redemption upon the cross

INDEX.

15

be particularly applied in the sacrifice,
Hcb. 10. 11; whether Calvin's argument
against the sacrifice of the mass, make no
less against the sacrifices of Moses, Luke
22. 19. Heb. 9. 15;whether the protestant's ar-
gutnfer* against Christ's body often offered,
and in many places, was answered by the
fathers lon^ ago, Heb. 10. 11 ; whether it is
offered to God only, yet in tiie memory and
honour of saints, Acts 14. 12. 1 Cor. 11. 34.
Apoc. 14. 13. whether it be a sacrifice for the
living and for the dead, 1 Cor. II. 34. 1 Cor.
10. 12. Apoc. 14. 13. See mass.

Sacrilege, whether the Protestants do allow.
Acts 5. 2 ; whether prot'aners of holy things
may be punished in body by the spiritual
power. Acts 5. 3 ; in what cases all vessels
and ornaments of the church may be broken,
and otherwise employed, without sacrilege.
Matt. 26. 8, 10.

Saints in heaven, whether they know our do-
ings and our hearts, and hear our prayers,
Matt. 22. 30. Luke 15. 7. 10. Luke 16. 23, 28.
1 Cor. 2. 11. 1 Cor. 13. 10; in what respect
they be as angels, Luke 20. 36 ; whether
they miiy be present with the living. Matt.
17. 3. Mark 9. 4 ; whether they may be pre-
sent at their own tombs and monuments,
Apoc. 6. 9 ; whetlier they are to be prayed
unto, and whetlier thoy pray for us, Luke
16.9. Acts 5. 15. 2 Cor. 1. 11. 2 Pet. 1. 15.

1 John 2. 1. Apoc. 5. 8. Apoc. 6. 10. Apoc.
7. 9 ; whether they be our mediators and
advocates without any derogation to Christ,

2 Cor. 1. 11. 1 Tim. 2. 5. 1 John 2. 1. Apoc.
19. 10 ; how Christ is our only Mediator and
only Advocate, 1 Tim. 2. 5. 1 John 2. 1 ;
whether the conclusion of all Popish pray-
ers is per Christum Dnminum noslrum^ John
16. 23 ; \yhether the Protestants' arguments
against invocation of saints be answered,
Rom. JO. 14. Heb. 4. 16. Heb. 5. 9, 1 Tim.
2. 5. 1 John 2. 1 ; whether Vigilantius was
the first that donied praying to saints, and
how he was refuted by .(erome, Apoc. 6. 9 ;
how Jerome saith that Christ and liis saints
are everywhere, Apoc. 6. 9.

Saints' holydays, whether necessary and how
to be kept. Malt. 2. 16. Matt. 26. 13. Gal. 4.

10. 2 Pet. 1. 15 : whether their memories
or commemorations are rightly kept in the
sacrifice of the mass. Acts 14. 12. 1 Cor.

11. 34. Apoc. 14. 13; canonizing of saints,
how ancient, and of what credit. Malt. 2.
16 ; whether it be blasphemy against the
Holy Ghost to attribute false miracles unto
the devil. Matt. 12. 24. See miracles, relics.
Whether the great honour given to saints
by the Papists, is no derogation to Christ's
honour, Matt. 19. 28. Acts 19. 12. 2 Thess.

1 . 10. 1 Tim. 4. 16. Philemon 5. James 5. 20.
Apoc. 2. 26. Apoc. 8. 4 ; whether saints de-
parted are patrons of men and coimtries,
Apoc. 2. 26 ; whether thev are called by
the Papists, Saviours, and Redeemers, &.c.
without derogation to Christ, 1 Tim. 2. 1.
iTim. 4. 16. James 5. 24. Acts 7. 35; whe-
ther they may be called our hope, 1 Thess.

2. 18 ; whether wc may believe in saints,

Rom. 10. 11 ; God and our Lady save us,
and the like speeches, whether they be
godly, Acts 15.2-i. Apoc. 1. 4.

Salvation, whether any man can be sure of,
but in an uncertain hope, John 15. 4. Rom.
5. 1, 3. Rom. 8. 16, 38. 1 Cor. 2. 12. 1 Cor.
4. 4. 1 Cor. 9. 27. 2 Cor. 13. 5. Phil. 2. 12.

Salutations ought to be holy, and not profane,
Rom. 1. 7.

Satisfaction. See Penance. Whether one
man's works be satisfactory lor another,
2 Cor. 2. 10. 2 Cor. 8. 14. Col. 1.24 ; whe-
ther John Baptist enjoined works for satis-
faction of sin, Luke 3. 11.

Schism, whether the departure of the Protes-
tants from the See of Rome, is like the
schisms of the Jews, John 4. 20. 1 Cor. 10.
26; to Jeroboam's calves and altars, &,c.
Jude 19 ; whether it be schism not to com-
municate with the Pope and his churcii.
Gal. 2. 9. Kph. 4. 5. Luke 13. 26. John 15.

4. See churcli. Wheth-r the scrnions,
.service, prayer, sacraments, and especially
the commimion of the Protestants be scliis-
matical, Mark 3. 12. 2 Tim. 2. 6,9. 1 Cor. 8.
10. 1 Cor. 10. 20,21. See heretics, and
heresy.

Scripture canonical and not canonical, whe-
ther the church have authority to deter-
mine, Gal. 2. 2. Introduction 1. Whether
the word of God contained in the scriptures
is elder than the church, and of more au-
thority. Gal. 2. 2 ; whether the Protestants
deny any books of the canonical scripture,
and whether they corrupt the scripture ma-
ny ways. See Heretics. Whether they
make private fantastical interpretations of
the scriptures, 2 Pet. 1. 20. 2 Pet. 3. 16 ;
whether the Protestants allege scripture
falsely, as the devil and all heretics, Luke
4.8. John 14. 28. Rom. 8. 27. Heb. 6.2.
James 2. 21. 1 .John 3. 6. Apoc. 6. 10. Apoc. 20.
5 ; women, how they may talk of scriptures

1 Tim. 2. 2 ; whether the scriptures be hard
to understand, John 5. 39. Gal. 4. 24. Luke
6.3. Acts 8. 31. 2Thess. 2. 6. Heb. 6. 4

2 Pet. 3. 16. 1 Pet. 3. 9. .Apoc. 20. 7. Apoc. I.

1 ; whether Paid's Epistles be hard nbou:
justification by faith, and therefore miscon-
etrued by the Protestani.«, as by the old he-
ritics, Rom. 3. 15. James 2. 21. 2 Pet. 3. 16 ;
whetlier the Protestants count all scriptures
easy lor every man to understand by hi.s
private spirit, and therefore reject the old
doctors' expositions, iind admit nothing but
scripture, 2 Pet. 3. 16 ; whether their dis-
tinction be foolish that Paul's Epistles he
not hard, but the matter he wriieih of, 2 Pet.
3. 16; whether the selfsame scriptures are
alleged by the old heretics, and by the Pn)-
lestanfs, and answered by the fathers long
ago, 1 Cor. 9.4. 1 Tim.4.2. Jamcs2.21. Apoc.

5. 1,3; whether the true sense of the scrip-
ture be only in the Popish church, 2 Cor. 7.
6,14. 2 Pet. 1.20; how ihc letter killeth,

2 Cor. 3. 6 ; whether the Protcsfanis Fearch
not the scriptures deeply, but superficially,
John 5. 39 ; who be the little ones that best
understandlhcscripturcs,Mntt. 11.2.1. Luke

1«

INDEX;

10.21; wlielher tlic Protestants follow not
the humility ot the ancient lathers in read-
ing and expounJin^ the scriptures, 2 Pet. 3.
16.2Thess.2..5. 1 Pet. 3.19. Apoc. 1.1; vvhe-
iher Popish Doctors only are right handlers
of the scriptures, 2Tim. 2. 4; whether the
curst! tor adding and diminishing of the
scriptures pertaineth not to Popish exposi-
tors, Apoc. 22. 18 ; of the translating, and
reading the holy scripiures in the vulgar
tongue of the difficulty of them, and with
what humility they ought to be read, and of
many other points concerning the sacred
scriptures. Preface. Whether the Greek
te.xtis corrupted by old Ilereiics, and there-
fore not au'.hentical, 1 .lohn 4.3.1 John 5. 3, 7 ;
whether the scriptures have not only a lite-
rary sense, but also an allegorical sense,
Gal. 4. 24. Heb. 4. 4. Heb. 7. 3 ; whether
the Protestants deride the mystical inier-
pretation of the ancient doctors, Heb. 7. 2;
whether the j.-ieople may not judge of the
sense of the scripiures, or of their pastors'
expositions, Acts 17. 11; whether Papists
find any comfort and profit in reading, and
hearing the scriptures, 2Tim. 3. 8; whe-
ther they find confirmation of Popery in
searching the scriptures, John 5. 2 ; whe-
ther not only scripture is sufficient, but tra-
dition also is necessary, Heb. 9. 9 2 Thess.
2.15. 2Tim. 3. 15. John 21. 25. 1 John 2. 24.
Apoc. 10. 5 ; and the apostles' and church's
precepts, Acts 15. 41. See tradition. How
the name of sect agreeth to Heretics, Acts
28. 22.

Sin, whether the Virgin Mary was conceived
in oridnal sin, Rom. 5. 14 1 John 1.8 ; whe-
ther sne lifed without sin, 1 John 1.8 ; whe-
ther some sins be venial of their own na-
ture- not deserving death eternal. Matt. 5.
23. Matt. 6. 12. Rom. 1. 32. James 1. 13. 1
John 1.8; whether concupiscence he sin,
James 1. 15. 1 John 3. 4; whether every
mortal sin e.xclude a man from the grace of
God, and justice, 1 John 3. 6 ; whether
small sin, called of ihe Papists venial sins,
may consist with true justice inherent, 1
John 1. 8 ; what be venial sins, 1 John 1. 8 ;
how the Papists hold they may be taken
away without any sacrament, John 13. 10 ;
whether they may be forgiven after death,
Mark 3. 29 ; whether all remission of sins
is by the passion of Christ, as the only sa-
tisfaction, and sacrifice for sin, 1 John 1.7 ;
whether there be many secondary means
and instruments of remission, by which the
passion of Christ is applied and what they
are, 1 John 1. 7; what is meant by sin co-
vered and not imputed, Rom. 4.7; whether
sin against the Holv Ghost may be remitted
in this life, Matt. 1'2. 31. 1 John 5. 16. Heb.
6. 4. See penance.

Sin against the Holy Ghost, whether there be
any but final impenitence. Malt. 12. 31;
whether the Protestants be worse fhiin the
Novatians in this point, that they hold the
sin against the Holy Ghost is irremissible,
JHeb. 6. 4.

Spirit, what it is to adore, and serve God in
spirit, John 4. 23 ; whether the church, and
every private man hath gifts to prove, and
discern spirits, 1 John 4. 1 ; how to try the
spirits, 1 Jo;m 4. 1 ; what is the tesyiriony
of the spirit in us, Rom. 8. 16. *

Superstition, whether it be allowed in the Po-
pish church. Acts 17. 22. Col. 2. 8, 16, 18,
19, 20, 21, 23 ; whether the Protestants call
true devotion, superstition. Acts 17. 22, 34.

Supererogation, Luke 10. 35. 2 Cor. 8. 14. 1
Cor. 9. 16.

Supremacy, of temporal princes in matters
ecclesiastical. See princes.

T.

Tabor, Mount. See relics.

Temples, whether holy now, as the temple of
Jerusalem, Mark 11.16, 17.

Tiihes, how due to the ministers of the New
Testament, Heb. 7. 4.

Tongue, prayers in an unknown, whether
lawful. See prayer. 1 Cor. 14. 1.

Tradition not written, whether necessary to
be received, 2 Thes. 2. 15. Rom. 12. 6. 2
Cor. 3. 3. Heb. 6. 1. James 5. 17. 1 John 2.
24. Acts 20. 16, 37. 1 Cor. 11. 23, 34. Matt.
15. 9. Mark 7. 7. 1 Cor. 15. 3, 10. 1 Tim. 3.
8. Jude9; whether the church have any
such apostolic tradition, Rom. 12. 6. 2 Cor.
3. 3. Heb. 6. 1. 1 Cor. 15. 3, 15. 2 Thes. 2.
15; whether Lent be an apostolic tradition.
Matt. 4. 2. Luke 4. 2 ; whether the mass be
according to the apostolic tradition, 1 Cor.
11. 34, with a commemoration and invoca-
tion of saints, and prayer for the dead in the
same, 2 Thes. 2. 5; mingling water with the
wine, 1 Cor. 11.34; whether baptizing of
infants be only of apostolical tradition, 2
Thes. 2. 15: whether the Apostle's creed
be only of Apostolical unwritten tradition,
2 Thes. 2. 15, other particular traditions, 2
Thes. 2. 15. 1 Cor. 11. 34 ; Pater noster in
the mass, 1 Tim. 2. 1 ; keeping of Sunday,
Easter, Whitsuntide, Matt. 15. 9. 1 Cor. 16.
8; how to know apostolical tradition, 2
Thes. 2 15; whether Ignatius wrote a book
of apostolical traditions, 2 Thes. 2. 15; what
estimation the fathers had of traditions, 2
Thes. 2. 15; whether the Protestants hate
the name of tradition, so that they suppress
it in the te.xt of the holy scripture, 2 '1 lies.
2. 15. 2Thes. 3. 6; whether they are called
by Pauldepositum, Rom. 12. 6. 1 Tim. 6.20;
whether there be such a depo-itum de-
scending from the apo.<tles by bishop and
bishop unto the end, which the Protestants
cannot show, Rom. 12. 6. 1 Tim. 6.20;
whether heretics may be convicted by un-
written tradition. Matt. 1. 25. 2 Thes. 2. 16.
whether Popish traditions be not like .lew-
ish and here'ical traditions, Matt. If). 9.
Mark 7.7; whether the translation of the
B'Me into Greek, is ciied of the evangelists
alwavs, and is authentical in the Greek
church, Heb. 11.21; whether the vulvar
Latin be authentical, Heb. 11. 21 ; whether

INDEX.

Beza preferreth it before all other. Preface
30 ; how e.vact and sincere translators of
holy scriptures ought to be, John 2. 4. Pre-
face 37, 38, 39, 40.
Transubstantation. Sec sacrament.

U, V.

Vestments or apparel, Popish, 1 Cor. 11. 29.

Virginity, whether more meritorious than
marriage. Matt. 1. 23. Matt. 19. 12. 1 Cor.
7. 9, 25. Acts 21. 9. Apoc. 14. 4 ; what was
Jovinian's heresy hereof, 1 Tim. 5. 15 ; whe-
ther virginity be counselled to all, and com-
manded to none, Matt. 19. 12. See marriage.
Whether virgins professed may marry. See
vow. How the estate of virgins passeth
the rest, Apoc. 14. 4.

Visions, what credit they have with Protes-
tants, Acts 10. 30. 2 Cor. 12. 2, 21 ; whether
we are bound to believe reports of visions
not expressed in the scriptures. Acts 10. 30.

Unction, extreme. See extreme.

Vow, whether it be an act of sovereign wor-
ship, Luke 10. 42 ; whether true religion
was never without vows and votaries, Luke
10. 42 ; whether the Protestants have aban-
doned both, Luke 10. 42 ; vow of monasti-
cal life, whether godly. Acts 5. 4; vow of
virginity or continencv, whether lawful,
possible, &c.. Matt. 19. "11. 1 Tmi. 5. 9, 15 ;
whether all young women may vow conti-
nency, or monastical life, and may be ad-
mitted to profess the same, 1 Tim. 5. 14, 15 ;
whether the blessed virgin vowed virginity,
Luke 1. 34 ; whether the daughters of Phi-
lip the deacon were vowed virgins. Acts 21.
9 ; whether the apostles vowed poverty and
professed the religious state of perfection.
Matt. 19. 21, 27 ; whether to marry after the
vow of continency be damnable. Acts 5. 4.
1 Cor. 7. 7, 9; whether to marry after the
vow of continency in them that are not able
to keep it, is to break their first faith, 1
Tim. 5. 12, and to go after Satan, 1 Tim. 5.
15 ; whether it be the highest kind of sacri-
lege. Acts 5. 2, 4 ; whether it be worse than
adultery, 1 Tim. 5. 15. 1 Cor. 7. 9 ; what
virgins and widows the apostles alloweth to
marry, 1 Cor. 7. 6, 9. 1 Tim. 5. 3 ; why Jo-
vinian was called by Augustin a monster,
and by Jerome a Christian epicure, 1 Tim.
5. 15 ; whether the Protestants called Jovi-
nian's heresy God's word, 1 Tim. 5. 15;
what vows are unlawful, and not to be kept,
Acts 23. 12.

Votaries. See Christ.

W.

Widowhood,how commended in the scripture,
I Tim. 5. 3; wiiether necessary for them
that must pray continually, 1 Tim. 5. 5 ; what
were the church's widows called Dea-
conissa and their office, 1 Tim. 5. 9 ; whe-
ther they ought not to have been .married
more than once, 1 Tim. 5. 9 ; whether Cal-
vin doth make a most absurd exposition of
these words, the husband of one wife, 1
Tim. 5. 9 ; whether the apostle forbiddeth
not all young widows to vow continency, 1
Tim. 5. 14. See continency.

Word of God, whether it is not that only
which is written in the scripture, or that
may be concluded out of the scripture,
1 Thes. 2. 12. See Gospel, tradition.

Works, whether any meritorious of life ever-
lasting. Matt. 6.21. Luke 12.21. Rom. 2. 6.
1 Cor. 3. 8. 2 Tim. 4. 8. Heb. 6. 10. Apnc. 2.
22 ; whether any works with faith, and the
grace of God are meritorious. Argument
of 'the Epistles in general. 2 Tim. 4. 8.
whether Paul exclude no works from jus-
tihcation, but such as are without faith,
and the grace of God. Argument of the
Epistles in General. Rom. 2 6, 13, 26.
Rom. 3. 20, 28. Rom. 11. 16. Gal. 2. 10;
whether the Papists presume not of their
own works or merits, as of themselves, but
as of God's grace, P^ph. 2. 8, 9. 2 Tim. 4. 8;
whether the Protestants make no difference
between Christian men's work done in
grace, and the works of Jews and Pagans,
Rom. 11. 6 ; whether they are injurious to
God's grace which deny works to be merito-
rious, 2 Tim. 4. 8 ; how the scripture which
they allege be answered, Luke 17. 23. Rom.
8. 18; whether a man is justified before
God bv works, and not by faith only, Matt.
6. 1. James 1. 27. James 2. 14, to the end
of the chapter. Luke 16. 8, 9. 1 John 2. 7.
Gal. 3. 10. Col. 1. 24. 1 Tim, 6. 19. See
faith. Whether there be any good works
before faith, preparatives to justification,
Acts 10. 2. Rom. 3.24; whether this saying
of scripture. Every man shall be rewarded
according to his works, is all one with ac-
cording to the merit of his works, Matt. 16.
27. Rom. 2. 13, 16. 1 Cor. 3. 8.

Z.

Zeal of-Protestant.s whether the, in punisiiing
of Papists, be like the mad zealof the Jews,
Acts 17. 5

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